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Srom  t^e  feifirar^  of 
(pxofcBBov  ^imam  (giifPer  (pa^ton,  ©.©.,  fe&.®. 

to  f^e  fei6rari?  of 
(Princeton  ^^^eofogicaf  ^emtnarj 


BX  957  .S8 

Stratten,  Thomas. 

The  book  of  the  priesthood 


if 


X 


THE  BOOK 


THE   PRIESTHOOD: 


AN   ARGUMENT, 


IN  THREE  PARTS. 


BY.. 
THOMAS  STRATTEN, 

SUNDERLAND. 


FIRST  AMEIUCAX  FROM  THE  FIRST  LONDON  EDITION. 


NEW-YORK  : 

PUBLISHED  BY  JONATHAN  LEAVITT. 

BOSTON  : 
CROCKER  A:  UREWSTER. 


1831. 


PTllNTED    BY    R.    &    G.    S.    WOOD,    261    PEARL-STREET. 


PREFACE. 


"  It  is  necessary,  frequently,  to  visit  the  ground  on 
which  Christianity  was  first  established,  to  ascertain 
the  limits  and  extent  of  the  primitive  faith,  and  to 
recover  the  parts  taken  by  unjust  violence,  or  lost  by 
injudicious  concession." — Bishop  of  Bristol. 

The  writer  of  the  following  pages  has  visited  that 
ground,  for  the  purpose  of  examining  the  use  which 
was  made  of  Levitical  terms  and  Jewish  analogies  in 
this  period  of  primitive  purity, — in  the  writings  of  those 
who  only,  in  the  Christian  church,  were  intrusted  with 
inspired  authority.  To  himself,  the  visit  has  been 
deeply  interesting.  He  has  seen,  and  felt  with  a  force 
of  impression  unknown  by  him  before,  that  every  spot 
of  the  ground  is  hallowed  by  the  presence,  the  wisdom, 
the  grace,  and  the  glory  of  Incarnate  Deity.     He  will 


IV  PREFACE. 

be  gratified  in  the  accomplishment  of  the  first  object 
of  his  desire,  in  proportion  as  that  impression  shall  be 
obvious  to  the  eye  of  those  vs^ho  may  deem  what  he 
has  written  worthy  their  perusal.  On  this  point,  he 
feels  that  he  is  hnked  by  ties  of  strongest  sympathy 
with  all,  in  whatever  ecclesiastical  boundaries  they 
are  included,  or  whatever  formularies  they  may  em- 
ploy, "  who  love  our  Lord  Jesus  Christ  in  sincerity," 
and  desire  the  universal  proclamation  of  "  the  gospel 
of  the  grace  of  God." 

There  is  however,  one  conviction  which  has  resulted 
from  his  examination,  in  which,  on  its  first  statement, 
he  cannot  expect,  to  an  equal  extent,  the  sympathy 
and  approbation  of  every  class  of  Christian  readers. 
That  conviction  is,  that  Levitical  terms  and  Jewish 
analogies  have  been,  for  the  most  part,  improperly 
employed  in  the  Christian  church,  from  a  period  shortly 
subsequent  to  the  decease  of  the  Apostles  down  to  the 
present  time  ;  and  that  the  native  beauty  of  Christianity 
cannot  be  clearly  seen,  nor  the  fulness  of  its  consola- 
tions be  generally  enjoyed,  nor  its  expansive  energies 
be  completely  developed,  until  these  terms  and  analo- 
gies are,  in  the  common  use,  and  well-informed  inten- 
tion of  the  church,  restored  to  their  original  and  in- 
spired application. 

The  grounds  of  that  conviction,  and  the  conse- 
quences which  they  involve,  fatal,  as  the  Author  con- 


PREFACE.  V 

ceives,  to  the  claims  of  any  existing  hierarchy,  and 
more  especially  to  those  which  are  made  by  the  Ro- 
man-catholic priesthood,  are  laid  open  in  the  following 
work.  How  far  the  conviction  is  well  founded,  and, 
in  the  present  eventful  state  of  ecclesiastical  affairs, 
important  in  its  communication,  the  public  will  judge. 

The  Author  is  prepared  to  expect,  that  the  positions 
which  he  has  advanced  will  pass  through  a  fiery  ordeal. 
So  much  the  better.  What  they  may  include  of  ster- 
ling ore,  from  the  exhaustless  mine  of  Scripture,  will 
abide  the  trial,  and  shine  the  brighter  for  the  process. 
What  they  may  include  of  earthly  alloy — and  there  is 
no  human  production  without  a  portion  of  such  alloy 
— will  be  discovered,  and  separated  from  it. 

The  period  has  been,  when  the  advocates  of  truth, 
unwelcome  to  ecclesiastical  authorities,  were  led  to 
the  stake,  and  gave  publicity  to  their  principles,  and 
displayed  the  firmness  with  which  they  held  them,  by 
sealing  them  with  their  blood.  To  run  the  gantlet  of 
an  interested,  or  hireling  and  abusive  press,  is  now  the 
moderated  trial  and  penalty  of  those  who  would  fol- 
low in  their  steps.  From  that  trial,  should  he  be  called 
to  it,  the  writer  will  not  shrink.  He  is  armed  for  it, 
by  the  firm  persuasion  of  the  truth  of  the  principles 
which  he  has  advocated ;  by  the  consciousness,  that 
he  has  advanced  through  the  whole  extent  of  the  open 
course  of  his  argument,  with  unswerving  integrity  of 


VI  PREFACE. 

intention ;  and  by  the  hope,  that  the  duty  which  he 
has  discharged,  may  be  of  some  service  to  the  Prot- 
estant cause,  and  to  tiie  general  interests  of  true  Chris- 
tianity. 

Bishop  Wearmouth. 
May  8,  1830. 


CONTENTS. 

PART  I. 

THE    CHRISTIAN    MINISTRY    NOT    A    PRIESTHOOD. 

Page. 

Section  I. — No  basis,  like  that  on  which  the  Jewish 
Priesthood  rested,  to  sustain  the  claims  of  an  offi- 
cial Priesthood  in  the  Christian  Church  ....       3 

Section  II. — No  Priesthood  included,  either  in  the 
incipient,  or  the  complete  and  final  Apostolic  Com- 
mission        18 

Section  III. — No  Priesthood  required  for  the  Ob- 
servance of  the  Ritual  Institutions  of  the  Christian 
Church 27 

Section  IV. — No  Priesthood  conferred  in  the  per- 
sonal authority  with  which  the  Apostles  were  in- 
vested     37 

Section  V. — No  Priesthood  referred  to  in  the  sup- 
plementary appointment  of  the  Apostle  of  the  Gen- 
tiles   , 53 

PART  II. 

CHRIST    THE    ONLY,    BUT    ALL-SUFFICIENT    PRIEST    OF 
THE    CHRISTIAN    CHURCH. 

Section  I. — Christ  the  only  Priest 67 

Section    II. — Christ   the   all-sufficient    Priest — the 


VIU  CONTENTS. 

perfection  of  his  Sacrifice 90 

Section  III. — Christ  the  all-sufficient  Priest — the 
prevalency  of  his  Intercession 110 

Section  IV. — The  all-sufficiency  of  Christ's  Priest- 
hood supersedes  the  necessity  of  Sacramental  Effi- 
cacy       168 


PART  III. 


THE  LEVITICAL  TERMS  EMPLOYED  IN  THE  NEW  TESTA- 
MENT, WHICH  DO  NOT  APPLY  EXCLUSIVELY  TO  CHRIST, 
BELONG    EQUALLY    TO    ALL    TRUE    CHRISTIANS. 

Section  I. — The  designation  given  by  Peter  to  the 
Members  generally  of  the  Christian  Church  cor- 
responds with  the.  declaration  of  Moses  to  the 
Jews,  that  they  shonld  be  a  "  Kingdom  of  Priests."  209 

Section  II. — In  the  knowledge  of  God,  which  is 
the  basis  of  all  true  Religion,  the  Jewish  people, 
when  they  were  obedient,  were  a  kingdom  of 
Priests,  and  Christian  pco])le  are  a  holy  Priest- 
hood       214 

Section  III. — In  separation  to  the  service  of  God, 
the  Jewish  people,  when  they  were  obedient,  were 
a  kingdom  of  Priests,  and  Christian  people  are  a 
holy  Priesthood '  240 


THE  BOOK  OF  THE  PRIESTHOOD. 


PART  I. 


PART  I. 

THE  CHRISTIAN  MINISTRY  NOT  A  PRIESTHOOD. 


SECTION  I. 


NO  BASIS,  LIKE  THAT  ON  WHICH  THE  JEWISH  PRIESTHOOD 
RESTED,  TO  SUSTAIN  THE  CLAIMS  OF  AN  OFFICIAL 
PRIESTHOOD    IN    THE    CHRISTIAN    CHURCH. 

If  you  enter  a  Roman-Catholic  edifice  for  worship, 
at  the  hour  when  service  is  performing,  what  are  the 
most  prominent  and  imposing  objects  which  present 
themselves  to  your  view  ?  An  altar,  reared  for  the 
presentation  of  a  sacrifice ;  and  a  priest,  officiating 
before  it  arrayed  in  sacerdotal  vestments.  You  hear 
the  priest  reciting  the  appointed  lessons,  in  sonorous 
tones,  and  measured  cadences  at  the  altar ;— you  see  the 
expression  of  his  devout  adoration  in  the  frequent  and 
varied  inflections  of  his  body  towards  it  ; — you  inhale 
the  fragrant  incense  from  the  smoking  censer  which 
he  waves  before  it ; — and  you  behold  him  prepare  and 
elevate  with  mj^sterious  awe  the  sacrifice  of  the  mass 
which  is  offered  upon  it.     The  existence  of  the  altar 


and  the  sacrifice,  the  presence  of  the  priest,  and  the 
performance  of  priestly  rites,  are  essential  to  the  ser- 
vice. Remove  them,  and  the  light  and  glory  are  de- 
parted ; — there  is  then  no  sanctuary,  nor  can  there  be 
any  worship.  Let  an  interdict  be  laid  upon  some  un- 
happy country  for  a  crime  which  has  been  committed 
against  the  church,  and  with  the  supension  of  priestly 
rites  there  is  a  suspension  of  all  intercourse  with  heav- 
en ;  and  darkness,  sorrow,  and  despair,  brood  over  the 
land.  If  a  gleam  of  hope  is  seen  through  any  part  of 
the  night  of  terror,  it  comes  with  the  presence  of  the 
priest  to  greet  the  eye  of  the  expiring  penitent ;  who, 
by  an  act  of  grace,  blended  with  the  righteous  judg- 
ment of  the  church,  is  allowed  to  receive  the  last  of- 
fices of  religion,  and  thus  with  difiiculty  escapes  the 
horrors  of  a  remediless  doom.  In  a  country  where 
heresy  predominates,  and  an  interdict  would  produce 
no  general  alarm,  let  an  alien  from  the  fold  at  the  elev- 
enth hour,  and  in  the  article  of  death,  admit  a  priest  to 
his  presence  and  receive  from  his  hands  the  rites  of  the 
church,  and  then,  even  his  restoration  is  effected,  and 
his  salvation  secured.  In  the  sanctuary  for  worship, 
there  may  be  a  pulpit  as  well  as  an  altar,  but  this  is  not 
essential  to  the  service.  The  pulpit  may  be  removed, 
and  the  service  sustain  no  diminution  of  its  efiicacy  or 
interest.  The  ministry  of  the  word  can  never  com- 
pete with  the  service  of  the  altar.  A  priest  may  of- 
ficiate at  the  altar,  may  perform  all  that  is  essential  in 
the  services  of  the  church,  who  has  never  read,  who 


has  never  seen  a  copy  of  the  word  of  God.  His  con- 
secration has  an  authority,  and  the  rites  which  he  per- 
forms an  efficacy,  altogether  independent  of  the  Scrip- 
tures, if  not  irrespective  of  them.  So  that  while  the 
people  are  made  to  depend  entirely  upon  the  priest, 
they  trust,  not  to  his  scriptural  knowledge,  for  with 
"  the  law  and  the  testimony"  he  may  have  had  no  op- 
portunity of  becoming  acquainted ;  not  to  his  piety  or 
personal  merit,  for  there  may  possibly  be  defects  even 
in  his  morality ;  but  to  his  official  authority,  and  ritual 
performances.*"  There  is  no  worship  for  the  congre- 
gation but  as  he  officiates  at  the  altar ; — no  available 
confession  but  to  his  ear  ; — no  authoritative  absolution 
but  from  his  lips ; — no  preparation  for  heaven,  no  pass- 
port to  its  joys,  but  as  he  performs  the  last  offices,  and 
with  the  extreme  unction  separates  the  spirit  from  the 
relations  of  mortality,  and  launches  it  upon  its  myste- 

*  Loose  morals,  and  deplorable  ignorance,  have  too 
generally  characterized  the  Roman-catholic  priests  in 
South  America  down  to  the  present  time.  Many  of  them 
never  saw  a  copy  of  the  Scriptures,  until  they  were  fur- 
nished with  them  by  the  Agents  of  the  British  and  Foreign 
Bible  Society.  Yet,  the  rites  of  the  universal  church, 
which  had  been  previously  performed  by  them,  were  as 
regular,  and  have  equal  efficacy  attributed  to  them,  as  have 
the  same  rites  when  performed  by  the  most  respectable 
priests  of  that  communion  who  officiate  in  our  own  coun- 
try. 

2* 


rious  voyage  for  eternity  ; — no  deliverance  from  the 
pains  of  purgatory,  should  the  voyage  prove  adverse, 
and  the  haven  of  rest  not  be  attained,  but  by  virtue  of 
the  masses  which  he  subsequently  offers. 

Now,  unfounded,  and  irrational,  though  these  rites 
and  pretensions  appear  to  the  mind  of  the  Protestant, 
we  must  not  wonder,  that  they  are  contemplated  in  a 
very  different  light,  and  with  very  different  emotions  by 
the  Catholic ; — that  to  his  mind  the  rites  of  his  religion 
should  be  fascinating,  soothing,  and  deeply  impressive. 
They  come  to  him  hallowed  by  the  palpable  impress  of 
a  venerable  antiquity,  while  he  is  taught  to  derive  them 
from  the  highest  and  most  sacred  authority.  They 
carry  with  them  the  influence  produced  by  their  very 
extensive  observance  in  Christendom ;  an  observance, 
within  what  he  is  taught  to  consider  the  boundaries  of 
the  true  church,  universal.  They  are  most  skilfully 
adapted  to  the  human  constitution.  They  were  suc- 
cessively introduced  by  those  who  well  understood  the 
weaknesses  of  our  nature, — the  easiest  way  of  access  to 
our  passions, — the  most  effectual  mode  of  binding  the 
soul  in  fetters.  They  ally  themselves  with  all  that  is 
splendid,  imposing,  and  exciting  in  architectural  skill, — 
in  the  disposition  of  light  and  shade,  colour  and  form, 
— in  the  harmony  of  sounds, — in  the  inspirations  of 
genius,  whether  embodied  in  the  breathing  marble,  or 
impressed  upon  the  living  canvass.  They  address  the 
senses,  and  artfully  appeal  through  them  to  the  yielding 
and  captivated  mind.    In  their  observance,  the  imagina- 


tion  is  excited  by  the  associations  which  are  connected 
with  the  objects  present  to  the  eye  ;  and  when  excited, 
is  left  to  range  amid  all  that  is  mysterious  and  profound. 
The  breast  heaves  with  pow^erful  emotion,  and  the 
soul,  subdued  by  the  spell  of  a  system  which  has  held 
millions  in  its  enchantments,  complacently  cherishes 
the  persuasion,  that  this  is  devotion,  and  the  only  de- 
votion which  can  be  acceptable  to  the  Most  High. 

Nor,  in  accounting  for  the  power  which  the  Roman- 
cathohc  system  exercises  over  the  minds  of  its  profes- 
sors, must  we  omit  to  mention  the  confidence  of  spirit- 
ual security  which  it  inspires,  and  the  comparatively 
easy  and  tangible  means  by  which  that  security  is  pro- 
duced. We  naturally  wish  to  be  at  ease  in  reference 
to  our  spiritual  affairs,  and  our  prospects  in  a  future 
state  of  being ;  and  the  system  which  proffers  ease  on 
the  terms  most  acceptable  to  our  imperfect  nature,  will 
enlist  on  its  side  the  inclinations  of  the  heart,  and  in- 
sensibly warp  to  its  favour  the  decision  of  the  judg- 
ment. We  find  the  observance  of  outward  and  tangi- 
ble rites  less  difficult  than  the  cultivation  of  inward  and 
spiritual  principles  ;  and  are  therefore  prepared  to  wel- 
come the  former,  as  an  agreeable  substitute  for  the  lat- 
ter. To  this  tendency  of  our  nature  the  church  of 
Rome  has  pre-eminently  ministered.  Her  ritual  is  the 
most  complete  which  the  world  ever  possessed,  and,  if 
her  own  testimony  upon  the  subject  is  to  be  received, 
as  efficacious  as  can  be  desired.  She  has  no  less  than 
seven  sacraments  (the  number  being  the  number  of 


^     8 

perfection,)  and  each  one  of  them  of  wondrous  power 
and  virtue.  There  is  no  guih,  original  or  actual ;  no 
defilement,  inherent  or  casual,  which  she  does  not  un- 
den^^ke,  by  some  one  or  other  of  these  sacraments,  to 
remove,  /Let  her  pretensions  be  admitted,  and  the 
doctrine  which  she  inculcates  be  received,  that  the 
rites  of  the  church  when  properly  administered  are 
efficacious  to  salvation,  and  liiat  the  completeness  and 
perfection  of  these  rites,  depend,  not  on  the  personal 
character,  but  on  the  official  authority  of  the  priest  who 
administers  them,  and  then,  the  mind  of  their  recipient 
must  be  completely  at  rest.  The  path  to  heaven  is 
made  obvious  to  the  very  senses,  and  he  must  be  scru- 
pulous indeed  who  is  not  fully  content  to  walk  in  it. 
Abstraction  from  diings  earthly  and  material, — inves- 
tigation of  subjects  spiritual  and  divine, — anxious  in- 
quiry for  truth, — internal  conflict  with  the  corrupt 
principles  of  our  nature,  are  superfluous  and  unneces- 
sary. Give  what  it  requires  to  the  church,  follow  the 
guidance  and  rely  implicitly  on  the  authority  and  work 
of  the  priest,  and  then  all  is  secure. 

Before,  however,  any  rational  individual  ventures 
the  tremendous  risk  of  his  eternal  welfare  upon  this 
security,  there  are  two  questions  which  it  behoves  him 
seriously  to  ponder,  and  fully  to  understand.    Are  the 

RITES,    so    HIGHLY    EXTOLLED,  OF    THE    RoMAN  CaTH- 

OLic  Church  essential  parts  of  Christianity? 
And,  is  the  priest  divinely  authorised  to  admin- 
ister them  ?     If  these  questions  can  be  satisfactorily 


9 

answered  in  the  affirmative,  the  writer  will  directly 
renounce  his  Protestant  heresy,  and  enter,  through 
the  medium  of  the  first  priest  who  will  receive  his  re- 
cantation, and  give  him  absolution,  into  the  bosom  of 
the  Roman  Catholic  church.  But  if  they  cannot  be 
answered,  and  if  it  can  be  shown,  that  priestly  rites  as 
performed  by  the  ministers  of  religion  form  no  part  of 
Christianity ;  and  that  the  priest  himself  has  no  right  to 
the  title  which  he  assumes,  no  authority  for  the  orders 
with  which  he  is  invested,  then  will  it  be  the  duty  of 
every  member  of  the  Roman-catholic  church  into 
whose  hands  these  pages  may  fall,  to  seek  some  better 
and  surer  foundation  for  his  hope  of  future  happiness. 

Be  it  premised,  that  the  appointment  of  a  priesthood 
under  the  dispensations  of  religion  which  preceded 
Christianity  is  admitted.  It  is  admitted,  that  the  first 
ministers  of  religion  who  were  specially  set  apart  from 
their  countrymen  for  the  service  of  God  in  holy  things 
were  priests ; — that  their  office  was  of  divine  authori- 
ty ; — that  its  functions  were  sacred ; — that  no  indi- 
vidual who  was  not  lineally  descended  from  Aaron, 
and  duly  consecrated  according  to  the  appointed  forms, 
could  lawfully  enter  on  their  discharge.  It  is  admit- 
ted, that  before  Aaron  was  consecrated,  not  only  Mel- 
chizedec  who  blessed  Abraham,  but  also  that  Abraham 
himself  was  a  priest ; — that  the  head  of  every  family 
by  which  God  was  worshipped  according  to  the  rites 
of  his  own  institution,  was  a  priest ; — that  he  had  an 
altar  for  his  household,  and,  what  ever  was  and  ever 


10 

must  be  essential  to  a  priesthood,  a  sacrifice  to  offer 
to  God  upon  it.  It  is  admitted,  that  in  this  respect, 
the  CathoHc  priest  is  more  consistent  than  the  Prot- 
estant who  wears  the  title,  and  calls  the  table  at  which 
he  officiates  an  altar,  but  disclaims  the  power  of  pre- 
senting on  it  an  oblation  or  sacrifice.  The  Protestant 
altar,  if  not  erected,  like  that  at  Athens,  to  an  unknown 
God,  is  erected  for  an  imlaiovvn  purpose.  The  Cath- 
olic church  has  this  inducement  for  those  who  desire 
"  priest's  orders,"  that  in  it  they  may  find  a  complete 
office. 

But,  before  an  individual,  who  wishes  fully  to  un- 
derstand the  ground  of  every  step  which  he  takes,  will 
seek  "priest's  orders"  any  where,  or  repose  any  confi- 
dence on  priestly  rites  by  whomsoever- performed,  he 
will  require  to  be  shown  the  scriptural  authority  by 
which,  under  the  christian  dispensation,  the  office  is 
sustained,  and  the  rites  are  discharged.  The  reasona- 
bleness of  such  a  requirement  must  at  once  be  seen 
and  fell.  There  have  been  so  many  impositions  prac- 
tised upon  men  under  the  name  and  profession  of  re- 
ligion, in  all  ages,  and  in  almost  all  countries,  that  cau- 
tion, in  surrendering  ourselves  to  religious  orders  of 
men,  rather  than  unhesitating  and  implicit  credence, 
becomes  a  duty : — a  duty,  enforced  not  only  by  the 
reason  of  the  case,  and  the  immensely  important  inter- 
ests which  it  involves,  but  also  by  the  direct  injunc- 
tions of  the  Saviour  and  his  apostles.  "  Take  heed 
that  no  man  deceive  you."     "  Prove  all  things ;  hold 


11 

fast  that  which  is  good."  "  Beloved,  believe  not  every 
spirit,  but  try  the  spirits  whether  they  be  of  God,  be- 
cause many  false  prophets  are  gone  into  the  world." 

More  especially  will  every  minister  of  religion,  who 
is  enlightened,  honest,  and  sincere,  be  desirous  that 
these  precepts  should  be  fully  enforced.  He  will  re- 
sent the  impositions  which  have  been  practised  by 
others,  and  be  ready,  cheerfully  and  promptly,  to  give 
a  reason  for  every  official  title  which  he  wears,  and 
every  part  of  the  work  which  he  performs.  He  will 
be  concerned,  so  far  as  in  him  lies,  to  keep  his  con- 
science before  God  as  the  noon-day  clear,  and  his 
character  for  sincerity  and  integrity  before  men,  unim- 
peached  and  unimpeachable.  He  will  not,  with  a 
christian  name  and  office,  yield  pre-emi.:ence,  in  any 
moral  respect,  to  a  Jewish  priest,  who,  be  it  remem- 
bered, could  discharge  all  the  functions  of  his  office, 
without  the  embarrassment  of  a  single  conscientious 
scruple  in  his  own  mind,  without  a  rational  ground 
for  suspicion,  which  could  desecrate  him  in  the  eyes 
of  others. 

Had  a  Jewish  priest  been  asked  for  the  origin  of 
the  office  which  he  sustained,  he  could  have  produced 
the  Book  of  the  Law,  and  have  pointed  with  his  finger 
to  the  express  passage  of  institution.  He  could  have 
given  full  and  explicit  quotations,  not  only  in  support 
of  the  title  and  authority  of  the  office  itself;  but  also, 
descriptions  in  detail  of  every  particular  which  related 
to  its  services,  and  even  of  the  vestments  which  were 


12 

to  be  worn  in  its  discharge.  Had  he  been  asked  for 
his  own  individual  and  particular  right  to  execute  the 
office,  he  could  have  produced  the  genealogical  tables, 
and  have  led  the  inquirer,  ascending  or  descending 
through  every  link  of  the  chain  which  connected  him 
with  God's  first  anointed — Aaron.  Hud  he  been  ask- 
ed for  the  authority  of  any  of  the  varied  rites  which 
he  performed,  he  could  again,  in  every  instance,  have 
referred  to  the  specific  and  divine  prescription.  But, 
if  we  turn  to  those  who  wear  the  title,  pretend  to  the 
office,  and  perform  the  rites  of  a  priest  in  the  Chris* 
tian  church,  and  ask  them  to  show  us,  in  the  New 
Testament,  the  specific  institution  of  their  office  ; — to 
prove  their  descent,  natural  or  ecclesiastical,  from  any 
priest  who  ever  officiated,  by  God's  appointment,  in 
heaven  or  earth ; — to  give  us  divine  prescription  for 
the  rites  which  they  discharge ; — we  ask  for  that 
which  no  pi'iest  in  existence  can  produce, — we  pre- 
sent a  difficulty  which  cannot  be  satisfactorily  remov- 
ed,— we  lay  naked  to  the  eye  the  fallacy  and  impo- 
tence of  names  and  pretensions  derived  from  another 
dispensation  of  religion,  without  the  comprehension  of 
its  principles,  or  the  firm  basis  of  its  authority  and  facts. 
In  no  particular  has  the  church  and  the  world  been 
more  extensively  and  injuriously  misled,  that  in  minis- 
terial pretensions  dei'ived  from  Judaism.  These  pre- 
tensions were  introduced  into  the  Christian  church  at 
a  very  early  period  of  its  history,  and  were  the  source 
from  which  the  greater  part  of  its  subsequent  coiTup- 


13 

tions  flowed,*  So  long  as  they  remain  in  any  of  their 
modifications,  Christianity  will  be  encumbered  with 
that  which  is  incongruous  with  its  nature,  which  ob- 
scures its  lustre,  fetters  its  liberty,  and  confuses  the 
interesting  and  instructive  relation  which  the  two  sys- 

*  '*  The  Christian  doctors  had  the  good  fortune  to  per- 
suade the  people,  that  the  ministers  of  the  Christian  church 
succeeded  to  the  character,  rights  and  privileges,  of  the 
Jewish  priesthood  :  and  this  persuasion  was  a  new  source 
both  of  honours  and  profit  to  the  sacred  order.  This  no- 
tion was  propagated  with  industry  some  time  after  the 
reign  of  Adrian,  when  the  second  destruction  of  Jerusa- 
lem had  extinguished  among  the  Jews  all  hopes  of  seeing 
their  government  restored  to  its  former  lustre,  and  their 
country  arising  out  of  its  ruins.  And,  accordingly,  the 
bishops  considered  themselves  as  invested  with  a  rank  and 
character  similar  to  those  of  the  high-priest  among  the 
Jews,  while  the  presbyters  represented  the  priests,  and  the 
deacons  the  Levites.  It  is  indeed  highly  probable,  that 
they  who  first  introduced  this  absurd  comparison  of  offices, 
so  entirely  distipct,  did  it  rather  through  ignorance  and 
error  than  through  artifice  or  design.  The  notion,  how- 
ever, once  introduced,  produced  its  natural  effects ;  and 
these  effects  were  pernicious.  The  errors  to  which  it  gave 
rise  were  many  ;  and  one  of  its  immediate  consequences 
was,  the  establishing  a  greater  difference  between  the 
christian  pastors  and  their  flock  than  the  genius  of  the 
gospel  seems  to  admit." — Mosheim,  Cent.  II.  chap.  ii. 
sect.  4. 

3 


14 

terns,  coming  from  the  same  hand,  and  comprised  in 
the  one  volume  of  inspiration,  bear  to  each  other. 

The  difficulty  as  it  has  already  been  stated,  which 
lies  in  the  way  of  an  individual  who  would  substantiate 
his  right  to  the  priestly  office  in  the  Christian  church, 
on  an  analogy  drawn  from  Judaism,  is  insurmountable. 
He  can  produce  no  inspired  warrant  of  institution, — 
no  genealogical  table  of  descent, — no  divine  prescrip- 
tion of  priestly  rites.  But  the  case  is  not  yet  present- 
ed in  the  whole  of  its  strength.  As  the  Christian  dis- 
pensation is  the  last  in  order  of  time  which  has  been 
given  to  the  world  ;  so  is  it  allowed  by  all,  to  be  the 
clearest  in  light,  and  most  abounding  in  privileges. 
"  Life  and  immortality  are  brought  to  light  by  the  gos- 
pel." "When  the  fulness  of  time  was  come,  God 
sent  forth  his  Son,  made  of  a  woman,  made  under 
the  law,  to  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons."  As  it  is 
the  last  dispensation,  and  the  best,  so  it  is  the  most 
comprehensive  in  its  character,  and  permanent  in  its 
duration.  It  is  designed  and  adapted,  it  was  prophetic- 
ally promised,  and  has  been  authoritatively  instituted 
for  the  whole  race  of  mankind,  and  the  whole  dura- 
tion of  the  world  in  which  they  dwell.  Now,  under 
such  a  dispensation,  intended  for  the  world,  involving 
the  destinies  of  the  unnumbered  millions  of  its  coming 
generations,  embodying  for  their  enjoyment  the  clearest 
light  which  God  ever  intends  to  vouchsafe  to  men 
upon  earth, — if,  under  such  a  dispensation,  salvation 


15 

were  to  be  obtained  through  the  medium  of  the  official 
rites  of  an  earthly  priesthood,  might  we  not  expect 
that  the  authority  and -ritual  of  that  priesthood,  would, 
at  least,  be  equally  clear  with  the  authority  and  ritual 
of  the  Jewish  priesthood  ?  Would  not  the  immensely 
expanding,  the  infinitely  multiplying  interests  involved 
in  the  one  case,  warrant  us  to  expect,  if  it  were  possi- 
ble, prescriptions  even  more  explicit,  sanctions  even 
more  incontrovertible  than  in  the  other  ?  But  what 
are  the  facts  of  the  respective  cases?  Why,  when 
we  open  the  Old  Testament,  the  priesthood,  under  its 
proper  designation,  and  in  some  or  other  of  its  branches 
or  engagements,  lives  and  moves  before  us  in  almost 
every  page  ;  while  one  entire  book,  and  a  considera- 
ble portion  of  others,  are  occupied  by  the  arrangement 
of  its  services.  If,  however,  we  open  the  New  Testa- 
ment, and  search  through  it  from  beginning  to  end, 
we  shall  find,  respecting  the  institution  of  an  earthly 
priesthood  for  the  Christian  church — not  a  loord ;  the 
title  of  priest*  applied  to  designate  any  minister  of 

*  'hfiu?-.     From  the  root  of  which  comes  Hierarchy. 

In  the  public  discussion  which  took  place  in  Dublin, 
April,  1827,  between  Mr.  Pope  and  Mr.  Maguire,  the 
latter  was  challenged  to  shew,  that  'npivr,  the  term  em- 
ployed to  designate  a  priest  of  the  old  law,  was  ever  ap- 
plied in  the  New  Testament  to  a  minister  of  the  Christian 
church.  After  some  quibbling  about  a  passage  in  the 
Revelations,  Mr.  Maguire  offered  to  submit  the  question 


16 

the  Christian  rehgion — not  once ;  reference  to  priestly 
rites  as  discharged  by  one  man  for  others — not  one. 
That  the  writers  of  the  New  Testament  employ  no 
Levitical  terms  in  their  numerous  references  to  the 
office  and  work  of  the  Christian  ministry,  will  appear 
the  more  remarkable,  when  it  is  remembered,  that 
they  had  themselves  been  educated  in  the  bosom  of 
the  Jewish  church, — that  their  earliest  religious  asso- 
ciations  were  connected  with  the  work  of  its  priest- 
hood,— and,  that  on  almost  every  other  subject,  Le- 
vitical analogies  evidently  presented  themselves  with 
spontaneous  exuberance  to  their  minds,  and  are  most 
freely  and  beautifully  recorded  by  their  pens.  It  was 
only  when  writing  upon  that  subject,  in  illustration  of 
which,  if  modern  ideas  be  correct,  these  analogies 
might  have  been  employed  with  most  propriety  and 
effect,  that  they  carefully  abstain  from  their  use  ; — or 
rather,  the  current  of  their  thoughts  in  reference  to 

to  the  adjudication  of  any  two  individuals,  and  named  as 
his  own  referree  Counsellor  Clinch.  But  Counsellor 
Clinch  subsequently  declined  giving  an  opinion  on  the 
case. — Vide  Report  of  the  Discussion,  p.  373.  If,  there- 
fore, the  unlearned  Catholic  finds  the  ministers  of  the 
church  sometimes  called  priests,  in  the  translation  of  the 
New  Testament  which  is  provided  for  him  ;  those  of  his 
own  communion,  who  are  acquainted  with  the  original, 
know  that  the  word  there  employed  is  improperly  ren- 
dered. 


17 

the  Christian  ministry  flowed  in  channels  so  different 
from  those  which  have  been  subsequently  opened, 
that  they  never  occurred  in  this  connexion  to  their 
minds. 

3* 


SECTION  II. 


NO  PRIKSTHOOD  INCLUDED,  EITHER  IN  THE  INCIPIENT, 
OR  THE  COMPLETE  AND  FINAL  APOSTOLIC  COMMIS- 
SION. 

That  we  may  not  appear  to  rest  our  conclusions  on 
general  assertions,  instead  of  a  careful  induction  of  facts, 
it  may  be  desirable  to  examine  in  detail,  the  provision 
made  by  the  Saviour,  in  his  supreme  authority  as  the 
Head  of  the  Church,  for  the  publication  of  his  religion 
to  the  world.  This  examination  is  the  more  necessary, 
as  it  will  lead  us  to  investigate  the  foundation  of  claims 
which  have  been  associated  with  the  priesthood,  equal- 
ly doubtful  in  their  character,  and  questionable  in  their 
origin. 

The  first  step  towards  the  appointment  of  a  ministry 
for  the  Christian  church,  is  certainly  to  be  found  in 
the  sending  forth  of  the  twelve,  whose  names  and  in- 
structions are  given  at  large  by  Matthew,  in  the  tenth 
chapter  of  his  gospel.  Their  commission  is  contained 
in  the  seventh  and  eighth  verses, — "And  as  ye  go, 
preach,  saying.  The  kingdom  of  heaven  is  at  hand. 
Heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast 
out  devils :  freely  ye  have  received,  freely  give." 


19 

Now,  it  will  be  remembered,  that  when  this  com- 
mission was  given,  the  Jewish  priests  were  still  offi- 
ciating, in  the  order  of  their  courses,  and  according  to 
the  appointed  ritual,  in  the  only  place  where  a  priest 
could  discharge  the  duties  of  his  functions — the  tem- 
ple. To  that  temple,  the  Saviour  himself,  that  he 
might  fulfil  all  righteousness,  was  accustomed  to  re- 
pair; and,  with  his  deciples,  to  unite  in  its  services 
and  festivals.  There  was,  then,  no  intrusion  on  the 
office  of  the  priest  in  the  commission  which  was  given 
to  the  twelve.  No  ephod,  breast-plate,  or  mitre,  was 
provided  for  them,  (with  changes  of  ordinary  raiment 
they  were  not  to  encumber  themselves,) — no  oil  was 
poured  upon  their  heads, — no  blood  was  sprinkled  up- 
on their  persons  or  their  garments  ; — the  temple  was 
not  to  be  the  scene  of  their  ministry,  but  the  whole 
land  of  Judea ; — to  the  altar  they  received  no  right  to 
approach ; — with  sacrifice  or  incense  no  authority  to 
intermeddle.  They  were  to  preach,  and  to  work  mir- 
acles in  confirmation  of  the  message  which  they  de- 
livered. 

Mark  gives  us  a  brief  account  of  the  execution  of 
their  commission  ;  "  And  they  went  out,  and  preached 
that  men  should  repent,  and  they  cast  out  many  dev- 
ils, and  anointed  with  oil  many  that  were  sick,  and 
healed  them."*  The  anointing  of  the  sick  with  oil, 
though  it  has  been  adopted  as  a  rite  of  the  Roman- 

*  Mark  vi.   12,  13. 


20 

catholic  church,  formed  no  part  of  the  ritual  which 
was  discharged  by  the  Jewish  priesthood ;  and  was 
therefore  no  invasion  of  the  office,  no  encroachment 
on  the  work  of  the  priest.  With  what  consistency  it 
has  been  converted  into  a  priestly  rite  in  the  Roman- 
catholic  church,  will  be  sufficiently  seen,  when  the  cor- 
respondence of  the  cases  is  considered.  The  Apostles, 
in  the  exercise  of  the  miraculous  powers  with  which 
they  were  invested,  anointed  with  oil  many  that  were 
sick,  to  Ileal  tliem.  And  James,  in  his  general  Epistle, 
says,  "  Is  any  sick  among  you  ?  let  him  call  for  the 
elders  of  the  church,"  (miraculous  powers  being  also 
possessed  by  those,  on  whom  for  their  conveyance  the 
hands  of  an  Apostle  had  been  laid,)  "and  let  them 
pray  over  him,  anointing  him  with  oil  in  the  name  of 
the  Lord  ;  and  the  prayer  of  faith  shall  save  the  sick, 
and  the  Lord  shall  raise  him  up."*  The  Catholic 
priest  anoints  with  oil,  only  at  the  moment  when  re- 
covery is  deemed  impossible,  not  miraculously  to  re- 
store the  sick  to  health,  but  peacefully  to  dismiss  him 
from  the  world ! 

If  it  were  necessary  to  assign  a  reason,  why  Prot- 
estants in  no  case  anoint  the  sick  with  oil,  it  would  be 
sufficient  to  say,  that  it  is  the  same  which  prevents  them 
from  anointing  with  clay  the  eyes  of  the  blind.  The 
anointing  in  both  cases,  whether  performed  by  the  Sa- 
viour or  his  Apostles,  was  a  significant  action,  connect- 

*  James  v.  14,  15. 


21 

ed  with  the  exercise  of  miraculous  powers.  The  one 
was,  no  more  than  the  other,  intended  to  be  a  perpetu- 
al rite  in  the  Christian  church.  When  the  Catholic 
priesthood  can  open  the  eyes  of  the  blind,  then  they 
may  introduce  another  rite,  and  anoint  with  clay  ;  and 
when  they  possess  an  unction  by  which  they  can  heal 
the  sick,  then  we  shall  be  glad  to  receive  their  offices, 
and  dismiss  the  physician. 

After  the  twelve  had  been  commissioned,  other 
seventy  also  were  appointed.  But  their  work  and  in- 
structions corresponded  with  what  had  before  been 
given  to  the  twelve.  It  was  an  increase  of  labourers 
on  the  apostolic,  not  the  priestly,  model.  The  apos- 
tolic model  itself,  however,  wanted  yet  its  finishing 
stroke.  It  had  been  framed  hitherto  for  Judea  only ; 
it  was  to  be  made  sufficiently  expansive  to  embrace 
the  world.  Thus  extensive  was  the  commission  made 
after  the  Saviour's  resurrection :  "  Then  the  eleven 
disciples  went  away  into  Galilee,  into  a  mountain 
where  Jesus  had  appointed  them.  And  when  they 
saw  him,  they  worshipped  him :  but  some  doubted. 
And  Jesus  came,  and  spake  unto  them,  saying.  All 
power  is  given  unto  me  in  heaven  and  in  earth.  Go 
ye  therefore  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost :  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you  :  and,  lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world."* 

*  Matt,  xxviii.   16—20. 


22 

Now,  at  the  time  when  this  commission  was  given, 
the  Jewish  priesthood  was  virtually  abolished.     The 
Saviour  had  finished  the   work,  which  the  sacrifices 
they  had  been   accustomed  tq__  offer  had  prefigured. 
He,  the  "  Lamb  of  God,"  had  shed  his  own  blood  to 
take  away  the  sin  of  the  world.     He  had  offered  his 
own  body  once  for  all.     When,  therefore,  he  had  given 
up  the  ghost,  the  vail  of  the  temple  was  rent  in  twain 
from  the  lop  to  the  bottom.     The  most  holy  place, — 
in  which  the  mysterious  symbols  of  a  present  Deity, 
the  lambent  flame  of  fire  hovering  over  the  mercy-seat, 
and  between  the  wings  of  the  cherubim,  had  been  pre- 
viously enshrined, — was  laid  open  to  the  public  gaze. 
The  glory  was  departed,  never  more  to  return.    Deity, 
there  being  none  henceforth  in  the  temple  to  propitiate, 
sacrifice  and  priest  were  there  alike  without  an  object, 
and  in  vain.     The  priests  might  retain  their  names  and 
their  vestments,  might  slay  their  victims  and  present 
their  smoking  censers,  might  chant  their  songs,  and  of- 
fer their  intercessions  as  before  ;  but  there  was  no  eye 
complacently  to  witness,  no  ear  well  pleased  to  listen, 
no  voice  in  mercy  to  answer,  no  radiance,  indicative  of 
divine  favour,  to  spread  around  the  scene  of  their  ser- 
vice, no  streams  of  blessings  to  make  glad  the  place 
once  holy,  but  now  desecrated,  and  doomed  to  the  ap- 
proaching curse.     God  had  departed  ;  and  the  priest- 
hood, in  respect  to  the  purposes  for  which  he  had  ap- 
pointed it,  was  already  defunct.     The  lifeless  body  in- 
deed vet  remained  in  its  vestments,  like  royalty  in  the 


23 

funereal  chamber ;  but  the  torch  of  the  Roman  soldier 
was  enkindling,  to  fire  the  devoted  pile,  and  reduce 
both  the  priesthood  and  the  temple  to  ashes,  which  the 
winds  of  heaven  should  scatter,  and  which  no  power 
on  earth  should  be  able  to  gather  together  again. 

If  then,  at  any  time,  the  office  of  the  priesthood  were 
transferred  to  the  Christian  church,  this  surely,  when 
the  Jewish  priesthood  was  in  effect  abolished,  would 
have  been  the  period.  If  any  men  have  been  invest- 
ed with  its  functions,  the  eleven,  when  receiving  their 
commission,  would  have  been  the  first.  No  rites  of 
consecration  were  however,  on  this  occasion,  perform- 
ed. The  eleven  came  to  Christ  at  the  place  where  he 
had  appointed  to  meet  them,  in  their  usual  attire,  the 
raiment  commonly  worn  by  their  countrymen,  and 
they  departed  in  the  same  garb.  They  received  from 
Christ,  not  the  vessels  or  implements  of  a  worldly  ser- 
vice, not  the  insignia  of  political  or  ecclesiastical  author- 
ity, nothing  which  could  charm  the  eye,  or  captivate 
the  sense  ;  they  received  only  the  breath  of  his  lips — 
the  words  of  his  mouth.  The  words  however  were 
spirit  and  life.  They  could  effect,  what  no  ritual  has 
the  power  to  accomplish,  the  illumination  of  the  under- 
standing, the  invigoraiion  of  the  heart,  the  transforma- 
tion of  the  whole  character.  They  could,  and  did, 
make  the  men  who  had  been  struck  dumb  with  aston- 
ishment, who  had  trembled  with  fear,  who  had  fled 
like  affrighted  sheep,  in  the  hour  of  their  Master's  suf- 
ferings, bold  as  lions  in  his  cause,  ready  to  go  to  the 


24 

ends  of  the  earth  at  his  command,  and  prompt  to  bear 
their  testimony  for  him  with  celestial  fervour,  before 
the  kings  and  rulers  of  the  earth,  who  were  leagued 
together  against  him.  Those  who  would  give  proof  of 
their  call  to  the  Christian  ministry,  should  show  it,  in 
the  developement  of  a  portion  of  the  same  spirit.  In 
this  way  only  can  they  commend  themselves  to  the 
confidence  and  regard  of  those,  who  understand  the 
nature  of  the  Christian  dispensation,  and  are  conversant 
with  the  oracles  of  truth.  In  this  way  only  can  they 
retain  their  influence  in  a  world,  fast  growing  out  of 
the  state  of  its  childhood,  in  which  it  could  be  amused 
with  spectacles  and  toys,  and  thirsting  for  knowledge, 
principle,  and  truth.  In  this  way  only  can  they  prove, 
that  they  are  moved  by  the  Holy  Ghost  to  serve  Christ 
in  the  ministry  of  his  gospel,  and  that  they  have  a  right 
to  any  of  the  official  titles  which  they  wear. 

The  religion  which  Christ  came  to  introduce,  and 
which  he  sent  his  Apostles  through  the  world  to  teach, 
was  to  have  no  affinity  with  what  one  of  them  desig- 
nates, "  weak  and  beggarly  elements."  The  expres- 
sive character  of  these  terms,  which  Paul  applies  to 
the  rites  of  Judaism,  shows  how  abhorrent  to  his  mind 
was  a  relapse  of  the  members  of  the  Christian  church, 
to  that  state  of  bondage  to  the  senses  under  which  the 
Jewish  church  had  been  held.  The  time  of  reforma- 
tion was  come  ;  and  the  meats,  and  drinks,  and  divers 
washings,  and  carnal  ordinances  of  the  law  of  cere- 
monies, were  for  ever  to  pass  away.      The  human 


25 

mind  was,  by  the  religion  of  the  gospel,  to  be  emanci- 
pated from  its  shackles,  and  purged  from  its  grossness 
and  darkness.  It  was  to  come  forth  into  light  and  lib- 
erty, and  to  enter  on  an  endless  career  of  moral  and 
intellectual  improvement.  A  new  and  living  way  of 
access  was  opened  to  God,  who  is  the  Father  of  lights, 
that  by  daily  intercourse  with  him,  the  soul  might  be- 
come assimilated  to  his  image,  and  be  prepared  for  the 
beatific  enjoyment  of  his  presence.  The  design  of  the 
religion  which  Christ  sent  his  Apostles  to  teach,  is  no 
where  more  clearly  unfolded,  nor  its  spirit  of  elevated 
and  expansive  benevolence  any  where  more  fervently 
breathed,  than  in  that  comprehensive  passage,  which 
was  written  by  "  the  disciple  whom  Jesus  loved :" 
*'  That  which  we  have  seen  and  heard  declare  we  unto 
you,  that  ye  also  may  have  fellowship  with  us :  and 
truly  our  fellowship  is  with  the  Father,  and  with  his 
Son  Jesus  Christ.  And  these  things  icrite  we  unto 
you,  that  your  joy  may  be  full."*  And,  as  in  what 
they  write,  no  reference  to  the  existence  of  Levitical 
ceremonies  in  the  Christian  church  can  be  found,  but 
that,  in  which  their  introduction  is  censured,  and  their 
continuance  forbidden,  we  may  be  assured,  that  in  what 
they  taught  to  the  nations  of  the  world  with  the  living 
voice,  they  were  consistent  with  what  they  have  com- 
municated to  us,  and  to  all  the  generations  of  mankind, 
in  the  imperishable  productions  of  their  pen.     And,  if 

*   1  John  i.  3,  4. 
4 


26 

what  they  wrote  was  to  produce  the  fulness  of  joy  ; 
then  we  may  also  be  assured,  that  wc  have  in  their 
writings  the  substance  of  all  which  they  taught.  So 
that  we  may  come  to  the  examination  of  the  next  topic 
suggested  by  the  commission  which  they  received,  pre- 
pared to  learn,  what  were  the  things  which  they  were 
commanded  to  teach,  not  from  traditionary  fables,  but 
from  the  pages  of  their  own  writings  :  the  true  and  live- 
ly oracles,  the  word  inspired  by  God,  \Yhich,  like  him- 
self, liveth  and  abideth  for  ever. 


SECTION  III. 


NO    PRIESTHOOD    REQUIRED  FOR  THE  OBSERVANCE    OF    THE 
RITUAL  INSTITUTIONS  OF  THE  CHRISTIAN  CHURCH. 

Connected  v/ith  the  consideration  of  the  apostolic 
commission,  is  the  question,  What  ritual  observances 
are  actually  enjoined  under  the  Christian  dispensation  ? 
One  of  these,  the  right  of  initiation,  is  specified  in  the 
commission:  "Teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost." 

Now,  the  rite  of  baptism  formed  no  part  of  the 
divinely  authorised  institutions  of  the  Jewish  priest- 
hood ;  nor  was  even  the  corresponding  rite  of  initia- 
tion into  the  Jewish  church  (the  rite  of  circumcision), 
performed  by  the  priesthood.  The  rite  of  circumcision 
was  a  much  older  institution  than  that  of  the  Jewish 
priesthood,  nor,  when  the  latter  was  appointed,  did 
Aaron,  or  his  sons,  receive  any  commission  to  interfere 
with  its  performance.  It  remained,  as  it  was  before, 
a  domestic,  and  not  a  priestly  rite.  It  was  discharged 
in  the  dwelling  of  the  parents  of  the  child,  not  in  the 
temple  of  worship.  Its  administration  was  entrusted 
to  the  father  of  the  child,  or  to  whomsoever,  as  more 
skilful  than  himself,  he  might  choose  to  employ. 


28 

The  rite  of  baptism,  moreover,  had  been  previously 
administered  by  John,  who,  though  he  was  the  de- 
scendant of  a  priest,  had  yet  never  himself  entered  on 
the  discharge  of  the  office,  nor  was  even  accustomed 
to  visit  the  temple.  He  was  in  the  wilderness  until  the 
time  of  his  showing  to  Israel,  and  then  appeared  to 
the  multitude  which  thronged  to  his  baptism,  not  in 
the  vestments  of  a  priest,  but  in  the  rough  t^arb  which 
had  been  worn  by  the  ancient  prophets.  That  he, 
who  was  descended  from  a  priest,  and  legally  entitled 
to  claim  his  consecration,  and  officiate  in  his  course  in 
the  temple,  should  make  no  pretensions  to  the  office, 
but  appear  in  another  character,  seemed  itself  to  in- 
dicate that  the  earthly  priesthood  was  now  waning  to 
extinction  ; — that  among  the  ministers  of  that  Saviour, 
of  whom  John  was  the  herald,  the  office  was  to  have 
no  existence.  The  injunction  of  the  baptismal  rite, 
then,  involves  no  argument  for  the  necessity  of  a 
Christian  priesthood  to  administer  it ;  since  neither  its 
performance,  nor  that  of  the  corresponding  rite  of  cir- 
cumcision, was  ever,  by  divine  appointment,  connected 
with  the  office  of  a  priest. 

The  only  other  rite  which  they  anywhere  tell  us 
they  were  commanded  to  enjoin,  was  the  Lord's  sup- 
per. And  nothing  can  be  more  simple,  or  foreign 
from  the  pomp  of  priestly  rites,  than  this  institution,  as 
it  is  presented  to  us  in  the  New  Testament.  The  re- 
peated references  which  arc  made  to  it,  not  only  ex- 
clude altogether  the  notion  of  a  priest  and  a  sacrifice, 


29 

but  they  do  not  even  suppose  the  existence  of  any 
authoritative  official  administration.  It  was  deHvered 
to  the  disciples,  in  their  incorporation  as  a  church,  to 
observe ;  not  to  those  who  sustained  office  in  the 
church  to  administer.  That  at  its  celebration,  the 
officers  of  the  church  would  preside  and  superintend 
its  arrangements,  would  become  a  matter  of  course, 
and  be  essential  to  its  being  discharged  in  all  respects 
decently  and  in  order.  But  then,  the  duty  of  its  ob- 
servance is  not  so  much  connected  with  their  minis- 
terial work,  as  with  the  responsibility  of  the  whole 
church  over  which  the  Holy  Ghost  had  made  them 
overseers.  The  obligation  to  set  forth  Christ  crucified 
in  the  preaching  of  the  word,  rests  upon  the  ministers 
of  the  church  ;  the  obligation  to  show  forth  the  Lord's 
death  till  he  come,  in  the  observance  of  the  supper, 
rests  upon  the  members  of  which  each  individual 
church  is  composed,  and  appears  to  be  one  interesting 
and  important  part  of  the  design  contemplated  by  their 
Lord  and  Master,  in  their  incorporation. 

The  First  Epistle  to  the  Corinthians  is  inscribed, 
"  unto  the  church  of  God  which  is  at  Corinth,  to  them 
that  are  sanctified  in  Christ  Jesus,  called  to  be  saints, 
with  all  that  in  every  place  call  upon  the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours."  Connect  this 
— keeping  in  view  the  persons  to  whom  the  epistle  is 
addressed — with  the  declaration  which  is  given  in  the 
eleventh  chapter:  "  For  I  have  received  of  the  Lord 
that  which  also  I  delivered  unto  you,  that  the  Lord 
4* 


30 

Jesus,  the  same  night  in  which  he  was  betrayed,  took 
bread  :  and  when  he  had  given  thanks,  he  brake  it,  and 
said,  Take,  eat :  this  is  my  body,  which  is  broken  for 
you  ;  this  do  in  remembrance  of  me.  After  the  same 
manner  also  he  took  the  cup,  when  he  had  supped, 
saying.  This  cup  is  the  new  testament  in  my  blood; 
this  "do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me. 
For  as  often  as  yc  eat  this  bread,  and  drink  this  cup, 
ye  do  shew  the  Lord's  death  till  he  come."* 

In  exact  accordance  with  this  passage  will  be  found 
the  references  to  the  Lord's  supper  which  are  contain- 
ed in  the  Acts  of  the  Apostles.  It  is  invariably  repre- 
sented as  a  rite  observed  by  the  disciples ;  never,  as 
officially  administered  to  them.  "  Then  they  that 
gladly  received  his  word  were  baptized  :  and  the  same 
day  there  were  added  unto  them  about  three  thousand 
souls.  And  they  continued  steadfastly  in  the  apostles' 
doctrine  and  fellowship,  and  in  breaking  of  bread."f 
A  distinction  between  the  two  rites,  in  the  mode  of 
participation,  is  here  clearly  marked.  Baptism  was 
administered  to  them  ;  the  bread  of  the  Lord's  supper 
was  broken  by  them.  Of  the  former  they  were  the 
recipients  ;  the  celebration  of  the  latter  was  their 
united  and  cheerful  performance.  At  that  bright  open- 
ing of  the  Christian  era,  when  the  stupendous  facts  of 
redemption  were  fresh  in  every  individual's  personal 
recollection ; — when  impending  civil  commotions  loos- 

*  Verses  23—26.         f  Acts  ii.  41,  42. 


31 

ened  men's  minds  from  their  worldly  occupations,  and 
rendered  precarious  their  continuance  in  their  earthly 
possessions; — when  the  exciting  influence  of  miracu- 
lous occurrences  was  daily  felt ; — when  apostolic  sim- 
plicity and  fervour  breathed  in  the  ministry  of  the 
word  ; — when  copious  effusions  of  grace  came  on  the 
disciples  with  refreshing  influence  from  the  presence 
of  the  Lord  ; — their  minds  were  so  occupied  and  ab- 
sorbed by  spiritual  things,  that  every  day  was  a  day 
of  holy  and  joyful  celebration  ;  and  the  house  of  every 
believer  furnished  a  table,  at  which  some  portion  of 
the  church  could  assemble,  and  enjoy  the  cup  of 
blessing  in  the  communion  of  the  blood  of  Christ,  and 
break  bread  in  token  of  their  communion  in  the  body 
of  Christ.  "  And  fear  came  upon  every  soul ;  and 
many  wonders  and  signs  were  done  by  the  apostles. 
And  all  that  believed  were  together,  and  had  all  things 
common,  and  sold  their  possessions  and  goods,  and 
parted  them  to  all  men,  as  every  man  had  need.  And 
they,  continuing  daily  with  one  accord  in  the  temple, 
and  breaking  bread  from  house  to  house,  did  eat  their 
meat  with  gladness  and  singleness  of  heart,  praising 
God,  and  having  favour  with  all  the  people.  And  the 
Lord  added  to  the  church  daily  such  as  should  be 
saved."* 

There  is  another  reference   to  the   Lord's  supper 
given,  in  connection  with  a  visit  which  the  Apostle 

*  Acts  ii.  43,  47. 


32 

Paul  made  to  the  church  at  Troas.  He  waited  at  this 
place  until  the  first  day  of  the  week,  because  then,  in 
pursuance  of  their  usual  custom,  the  disciples  came 
together  to  break  bread.  If  any  peculiar  importance 
had  been  attached,  at  this  period  of  the  church,  to  the 
official  administration  of  the  elements  of  the  Lord's 
supper,  it  would  surely,  in  some  way  or  other,  have 
been  indicated  on  this  occasion  when  the  ministry  of 
an  Apostle  is  described  in  connection  with  its  celebra- 
tion. But  what  is  the  plain  fact  of  the  case  '^  His 
participating  with  the  disciples  in  the  supper  is  not 
omitted  by  the  inspired  narrator.  Had  it  been,  each 
individual  might  have  derived  his  own  inference,  vary- 
ing with  the  theory  upon  the  general  subject  which  he 
had  previously  received.  But  it  is  recorded,  and  in 
the  same  terms  which  are  employed  to  characterize 
the  ordinary  celebration  by  the  disciples  themselves. 
They  "  came  together  to  break  bread  ;"  and,  "  when 
he  was  come  up  again,  and  had  broken  bread,  and 
eaten,  and  talked  a  long  while,  even  till  break  of  day, 
so  he  departed."*  Whatever  distinctions  he  possessed 
in  office  and  gifts,  at  the  supper  of  the  Lord  he  stood 
not  apart  from  the  disciples  as  more  holy  or  privileged 
than  they,  but  was  among  them  as  one  of  themselves : 
practically  recognizing  the  relation  which  they  sus- 
tained to  him  as  his  brethren:  members  of  one  family, 

*  Acts  XX.  11. 


33 

— and  united,  by  the  same  spiritual  ties,  to  one  common 
and  glorious  Head. 

If  any  thing  more  were  necessary  to  disconnect  this 
part  of  the  Christian  ritual  from  the  work  of  a  priest- 
hood, it  would  be  found  in  the  fact,  that  the  corres- 
ponding rite  of  the  Jewish  church  was,  like  that  of 
circumcision,  a  domestic,  and  not  a  priestly  rite.  The 
Passover,  as  well  as  circumcision,  was  instituted  before 
the  priesthood  was  appointed.  After  it  was  appoint- 
ed, no  injunction  restricted,  to  those  who  discharged 
its  functions,  the  right  of  killing  the  paschal  lamb. 
Though,  when  the  people  were  led  into  the  possession 
of  the  land  which  had  been  promised  to  them,  the 
feast  could  be  celebrated  only  at  the  place  where  the 
sanctuary  of  worship  was  established  ;  yet  the  lamb 
was  not  presented  upon  the  altar,  but  upon  the  table 
of  each  household,  in  its  own  settled  or  temporary 
dwelling.  No  portion  of  it  went  to  the  priest,  but 
each  domestic  party  feasted  upon  its  own  victim  ;  and 
if  any  thing  remained  from  it  at  the  conclusion  of  the 
supper,  it  might  not  be  left  till  the  morning,  but  was  to 
be  consumed  in  the  fire.  It  was  immediately  after  he 
had  eaten  of  the  Passover  with  his  disciples,  and  at  the 
same  table  on  which  the  paschal  lamb  had  been 
placed,  that  the  Saviour  instituted  his  own  supper. 
The  bread  and  the  wine  were  to  supersede  the  lamb, 
and  to  be  the  visible  memorials  of  the  dying  love  of 
our  departed  Lord  ; — of  Christ,  our  Passover,  who 
was  sacrificed  for  us. 


34 

And  the  ejection  of  the  priest,  and  the  reduction  of 
the  altar  to  a  table,  explodes  that  master-piece  of  hu- 
man ingenuity  and  effrontery,  the  imposing  fiction  of 
transubstantiation.  For  if  there  be  no  priest  to  effect 
the  marvellous  transformation,  the  elements  must  re- 
main, as  the  Apostle  describes  them  to  have  been, 
even  after  the  Saviour's  giving  of  thanks, — the  bread 
which  we  eat,  and  the  cup  which  we  drink  ;  evidently 
so  to  the  eye,  and  demonstrably  so  to  any  who  will 
submit  them  to  the  test  of  a  chemical  process. 

Should  we  be  told,  that  the  deductions  of  reason, 
and  the  evidence  of  the  senses,  on  a  subject  so  sublime 
and  mysterious,  must  be  alike  rejected ;  and  that  the 
doctrine  is  proposed  to  faith,  and  upheld  by  the  plain 
declaration  of  our  Redeemer,  "  Except  ye  eat  the  flesh 
of  the  Son  of  Man,  and  drink  his  blood,  ye  have  no 
life  in  you," — we  answer.  That  those  who  take  this 
declaration  literally,  must  place  themselves  on  a  level 
in  understanding  with  the  blind  and  carnal  Jews,  who 
were  offended  with  it ;  that  those  who  take  the  words 
sacramentally, — who  suppose  that  they  refer  to  the 
bread  and  wine  of  the  Lord's  supper,  must  be  pre- 
pared to  admit  tiiat  no  individual  was  or  could  be, 
when  they  were  delivered,  nor  for  a  considerable  pe- 
riod afterwards,  in  the  possession  of  life  : — that  none 
of  the  twelve,  not  even  Peter  himself,  was  in  the 
possession  of  life.  They  must  be  prepared  to  admit, 
that  none  of  the  promises  ol'  life,  which  the  Saviour 
had  hitherto  given,  had  been,  or  could  have  been  ful- 


35 

filled  : — that  the  great  purpose  for  which  Christ  came 
into  (he  world,  which  was  to  give  life,  had  as  yet,  in 
the  case  of  no  individual,  been  accomplished  ;  because, 
as  yet,  there  was  no  such  thing  as  the  Lord^s  supper  in 
existence.  This  sufficient  and  palpable  reason  entirely 
excludes  the  sacramental  meaning  which  the  words 
have  been  supposed  to  involve.  It  was  impossible 
that  they  could  refer  to  an  iuotitution  which  then  was 
not  in  being ;  and  about  the  intended  appointment  of 
which  not  even  a  hint  had  yet  been  given.  More  ex- 
cusable were  the  Jews  who  took  the  words  literally, 
than  are  those  who,  understanding  the  chronology  of 
(he  New  Testament,  take  tliem  sacramentally.  They 
libel  the  Saviour's  character  as  a  teacher,  and  nullify 
his  grace  and  faithfulness  as  a  Redeemer.  If  their 
interpretation  of  the  words  be  a  true  one,  every  gift 
which  the  Saviour  had  previously  conferred  must  have 
been  withdrawn,  and  tlie  declaration  which  he  deliv- 
ered must  have  been  an  inexplicable  riddle,  which  no 
creature  then  in  existence  could  by  any  possibility 
have  made  out.  They  must  be  taken  metaphorically 
and  spiritually;  as  referring  to  truth,  of  which  Christ 
is  the  substance,  and  on  wlJch,  by  coming  to  him,  the 
soul  must  daily  feed:  and  then  will  there  be  found  in 
them,  according  to  his  o\mi  assurance,  spirit  and  life. 
Experiencing  tjicir  quickening  influence,  we  shall  feel 
under  them,  as  Peter  did  when  he  heard  them  :  know- 
ing nothing  about  a  sacrament  in  them,  we  shall  come 
to  Christ   with  powerful  emotion,  saying  "Lord,  to 


36 

whom  shall  we  go  ?    thou  hast  the  words  of  eternal 
life."* 

On  the  ritual  observances  of  the  church,  as  speci- 
fied or  involved  in  the  commission  given  by  the  Re- 
deemer to  his  Apostles,  we  have  sufficiently  enlarged 
to  show,  that  there  is  in  them  no  affinity  with  priestly 
rites ;  as  in  the  commission  itself  there  is  nothing  to 
countenance  the  claims  of  a  Christian  priesthood. 

*  John  vi.  68. 


SECTION  IV. 

NO  PRIESTHOOD  CONFERRED  IN  THE  PERSONAL  AUTHORITY 
WITH  WHICH  THE  APOSTLES  WERE  INVESTED. 

Before  the  Apostles  received  the  comprehensive 
commission  which  was  given  to  them  at  a  mountain  in 
Galilee,  where  by  special  appointment  they  had  been 
convened  to  meet  the  Saviour,  and  which,  in  its  most 
essential  part — teaching,  they  execute  by  their  wri- 
tings to  the  present  day,  and  will  to  the  end  of  the 
world ;  their  divine  Master  had,  on  the  very  evening 
of  his  resurrection,  when  he  unexpectedly  appeared 
as  a  friend  amongst  them,  invested  them  with  au- 
thority to  tread  in  his  own  steps,  and,  by  the  exercise 
of  miraculous  powers,  to  become  his  representatives 
in  the  world  : — 

"  Then  the  same  day  at  evening,  being  the  first  day 
of  the  week,  when  the  doors  were  shut  where  the 
disciples  were  assembled  for  fear  of  the  Jews,  came 
Jesus  and  stood  in  the  midst,  and  saith  unto  them, 
Peace  be  unto  you.  And  when  he  had  so  said,  he 
shewed  unto  them  his  hands  and  his  side.  Then 
were  the  disciples  glad  when  they  saw  the  Lord. 
Then  said  Jesus  unto  them  again,  Peace  be  unto  you : 

5 


38 

as  my  Father  hath  sent  me,  even  so  send  I  you.  And 
when  he  had  said  this,  he  breathed  on  them,  and  saith 
unto  them,  Receive  ye  the  Holy  Ghost :  whose  soever 
sins  ye  remit,  they  are  remitted  unto  them  :  and  whose 
soever  sins  ye  retain,  they  are  retained."* 

In  the  Saviour's  own  mission  from  the  Father  to  our 
world  was  fulfilled  the  prediction  which  had  been  given 
by  Isaiah :  "  The  Spirit  of  the  Lord  God  is  upon  me  ; 
because  the  Lord  hath  anointed  me  to  preach  good 
tidings  unto  the  meek  ;  he  hath  sent  me  to  bind  up  the 
brokenhearted,  to  proclaim  liberty  to  the  captives,  and 
the  opening  of  the  prison  to  them  that  are  bound  ;  to 
proclaim  the  acceptable  year  of  the  Lord,  and  the  day 
of  vengeance  of  our  God  ;  to  comfort  all  that  mourn."f 
In  the  synagogue  of  Nazareth,  therefore,  at  an  early 
stage  of  his  public  ministry,  he  read  the  passage  from 
the  scroll  of  the  prophetic  book,  and  applied  it  to  him- 
self; while  the  miracles  which  he  performed  were  the 
credentials  which  he  presented,  aud  the  warrant  for 
faith  in  him  to  which  he  appealed.  "  Say  ye  of  him, 
whom  the  Father  hath  sanctified  and  sent  into  the 
world,  Thou  blasphemest ;  because  I  said  I  am  the 
Son  of  God  1  If  I  do  not  the  works  of  my  Father,  be- 
lieve me  not.  But  if  I  do,  though  ye  believe  not  me, 
believe  the  works  ;  that  ye  may  know  and  believe  that 
the  Father  is  in  mc,  and  I  in  him. "J 

*  John  XX.  19—23.  f  Isai.  Ixi.  1—3. 

1  John  X.  36—38. 


39 

Now,  when  the  Saviour  in  sending  forth  his  Apos- 
tles declared  to  them,  that  their  mission  from  him  cor- 
responded with  his  from  the  Father  ;  and  attended  that 
declaration  with  significantly  breathing  on  them,  and 
communicating  the  Holy  Ghost ;  we  may  certainly 
consider  him  as  transferring  to  them  tlie  prophetic  de- 
scription which  had  already  been  fulfilled  in  his  own 
personal  ministry,  to  be  fulfilled  also  in  theirs  ;  and  as 
furnishing  them  with  the  same  credentials  to  present 
*'  mighty  signs  and  wonders,  wrought  by  the  power  of 
the  Spirit  of  God." 

In  the  Redeemer's  intercourse  with  his  Apostles  du- 
ring the  period  of  his  own  personal  ministry,  he  gave 
them  a  distinct  intimation,  that,  on  its  close,  and  his 
consequent  departure,  they  should  be  abundantly  fur- 
nished for  the  mission  on  which  he  was  about  to  send 
them.  In  reply  to  a  request  from  Philip,  he  said  to 
them  all,  "  Verily,  verily,  I  say  unto  you,  He  that  be- 
lieveth  on  me,  the  works  that  I  do  shall  he  do  also  ;  and 
greater  works  than  these  shall  he  do ;  because  I  go  un- 
to my  Father."*  And  that  the  promise  was  literally 
fulfilled,  two  passages  of  the  narrator  of  their  Acts  will 
sufliciently  prove  :  "  And  by  the  hands  of  the  Apostles 
were  many  signs  and  wonders  wrought  among  the 
people ;  insomuch  that  they  brought  forth  the  sick  into 
the  streets,  and  laid  them  on  beds  and  couches,  that, 
at  the  least,  the  shadow  of  Peter  passing  by  might 

*  John  xiv.  12. 


40 

overshadow  some  of  them.  There  came  also  a  multi- 
tude out  of  the  cities  round  about  unto  Jerusalem, 
bringing  sick  folks,  and  them  which  were  vexed  with 
unclean  spirits:  and  they  were  healed  every  one."* 
"And  God  wrought  special  miracles  by  the  hands  of 
Paul :  so  that  from  his  body  were  brought  unto  the 
sick,  handkerchiefs  or  aprons,  and  the  diseases  de- 
parted from  them,  and  the  evil  spirits  went  out  of 
them."t 

Thus  far,  the  general  outline  of  their  personal  mis- 
sion is  clear  ;  and  their  possession  of  satisfactory  cre- 
dentials, obvious.  That  part  of  the  Saviour's  declara- 
tion to  them,  which  relates  to  the  remitting  and  retain- 
ing sins,  demands  a  careful  and  distinct  consideration. 

It  may  safely  be  assumed,  that,  since  the  Acts  and 
Epistles  contain  such  distinct  and  repeated  references 
to  every  other  part  of  the  work  which,  as  Apostles, 
they  discharged ;  so  also  some  evident  traces  must  re- ' 
main  in  the  same  books,  of  what  they  performed  in  ex- 
ecution of  this  extraordinary  power  conveyed  to  them ; 
and  consequently,  that  any  modern  practice  supposed 
to  be  warranted  by  this  passage,  but  of  which  no  indi- 
cation can  be  discovered  in  the  apostolic  writings,  must 
be  of  very  questionable  character,  on  two  accounts : 
the  want  of  a  direct  and  personal  apostolic  commission 
by  him  who  performs  it ;  and  the  want  of  resemblance 
to  any  recorded  apostolic  function,  supposing  the  trans- 

*  Acts  V.  12,  15,  16.  t  A-cts  xix-  11,  12. 


41 

mission  of  the  same  authority  could  be  demonstrated. 
Now,  for  any  thing  corresponding  with  absolution,  as 
declared  indefinitely  after  general  confession  to  an  as- 
sembled congregation,  or  pronounced  authoritatively  to 
a  kneeling  penitent,  or  prostrate  patient,  we  search  in 
vain  through  the  pages  of  the  New  Testament.  But, 
can  we  point  to  any  functions  which  the  Apostles  are 
declared  to  have  discharged,  and  which  contain  a  sat- 
isfactory exemplification  of  the  power  which  was  com- 
mitted to  them  to  retain  and  remit  sins  ?  We  think 
we  can. 

Be  it  premised,  that  when  Peter  made  his  divinely 
prompted  confession  of  the  Saviour's  Deity,  besides 
the  promise  which  wa-s  made  to  him,  that  he  should 
receive  the  keys  of  the  kingdom  ;  he  was  also  told, 
"Whatsoever  thou  shalt  bind  on  earth,  shall  be  bound 
in  heaven ;  and  whatsoever  thou  shalt  loose  on  earth, 
shall  be  loosed  in  heaven."*  The  power  of  binding 
and  loosing  was  subsequently  promised  to  the  other 
Apostles,  and  connected  with  the  discipline  which  was 
to  be  exercised  in  the  church :  "  Moreover,  if  thy 
brother  shall  trespass  against  thee,  go  and  tell  him  his 
fault  between  thee  and  him  alone  :  if  he  shall  hear  thee, 
thou  hast  gained  thy  brother  ;  but  if  he  will  not  hear 
thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses  every  word  may  be 
established.     And  if  he  shall  neglect  to  hear  them,  tell 

*  Matt.  xvi.  19. 

5* 


42 

it  unto  the  church :  but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen  man  and  a  publican. 
Verily  I  say  unto  you,  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven ;  and  whatsoever  ye 
shall  loose  on  earth  shall  be  loosed  in  heaven."*  Novv^, 
in  the  case  supposed  in  this  passage,  the  church  might 
take  cognizance  of  the  offence,  might  speak  with  au- 
thority to  the  offender,  might,  if  he  proved  incorrigible, 
exclude  him  from  its  communion ;  but  the  power  of 
binding  or  loosing  is  something  additional  to  its  disci- 
pHne,  and  the  execution  of  which  is  intrusted  exclu- 
sively to  the  Apostles.  Whatsoever  ye — not  the 
church — shall  bind  ;  and  whatsoever  ye  shall  loose, 
shall  be  bound  or  loosed  in  heaven. 

An  illustration  of  what  is  meant  by  binding  and  loos- 
ing, may  be  derived  from  our  Saviour's  declaration  on 
one  of  the  occasions,  when  he  vindicated  his  conduct 
in  performing  a  miracle  of  healing  on  the  Sabbath-day. 
"  Ought  not  this  woman,  being  a  daughter  of  Abraham, 
whom  Satan  hath  hound,  lo,  these  eighteen  years,  be 
loosed  from  this  bond  on  the  Sabbath-day  ?"  f  In  this 
case,  the  binding  was  the  infliction  of  supernatural  dis- 
ease, by  the  permitted  agency  of  Satanic  power  ;  the 
loosing  was  the  deliverance  of  the  victim,  and  the  res- 
toration to  health,  by  the  removal  of  the  distempered 
bond.  On  more  than  one  occasion,  we  find  the  Apos 
ties  exercising  the  power  of  binding,  by  delivering  in- 

*  Matt,  xviii.  15—18.  |  Luke  xiii.  16. 


43 

corrigible  offenders  to  be  afflicted  by  Satanic  agency 
for  the  punishment  of  the  flesh.  But,  the  case  which 
touches  every  point,  and  illustrates,  combines,  and  har- 
monizes every  part  of  this  subject,  is  that  of  the  incest- 
uous person  at  Corinth : — 

"  It  is  reported  commonly  that  there  is  fornication 
among  you,  and  such  fornication  as  is  not  so  much  as 
named  among  the  Gentiles,  that  one  should  have  his 
father's  wife.  And  ye  are  puffed  up,  and  have  not 
rather  mourned,  that  he  that  hath  done  this  deed  might 
be  taken  away  from  among  you.  For  I  verily,  as  ab- 
sent in  body,  but  present  in  spirit,  have  judged  already, 
as  though  I  were  present,  concerning  him  that  hath  so 
done  this  deed.  In  the  name  of  our  Lord  Jesus  Christ, 
when  ye  are  gathered  together,  and  my  spirit,  with  the 
power  of  our  Lord  Jesus  Christ,  to  deliver  such  an  one 
unto  Satan  for  the  destruction  of  the  flesh,  that  the 
spirit  may  be  saved  in  the  day  of  the  Lord  Jesus."* 
The  injunction  of  the  Apostle  was  obeyed  by  the 
church.  The  oflfender  was  excluded, — given  up  for 
the  correction  of  his  vice,  as  Job  had  been  for  the  trial 
of  his  faith,  to  Satanic  power  over  the  flesh,  made  con- 
trite for  his  sin,  and  in  danger  of  being  "  swallowed  up 
with  over-much  sorrow."f  The  command  was  then 
given  by  the  Apostle  to  restore  him  to  the  communion 
of  the  church,  with  the  assurance,  "  To  whom  ye  for- 
give any  thing,  I  forgive  also."J 

*  1  Cor.  v.  1—5.      t  2  Cor.  ii.  7.      J  2  Cor.  ii.  10. 


44 

In  the  directions  relative  to  this  case,  the  duty  of  the 
church  and  the  extent  of  its  power,  irrespective  of 
apostolic  interference,  are  clearly  marked  out.  'Its 
members  should  have  mourned,  on  account  of  the  de- 
filement and  dishonour  brought  on  their  body  by  the  in- 
cestuous member,  and  the  scandal  presented  as  a 
stumbling-block  to  the  world  ;  and  they  should  have 
shown  their  abhorrence  of  the  sin  which  had  been  com- 
mitted, by  putting  away  from  among  them  the  wicked 
person.  The  reproof  which  they  received,  implies, 
that  they  could,  and  should  have  done  this,  but  nothing 
more.  The  special  illumination  of  an  Apostle  in  the 
knowledge  of  a  case  which  required  discipline,  and 
guiding  to  an  infallible  decision,  as  well  as  the  power 
to  bind  temporal  punishment  upon  the  offender,  is  in- 
dicated in  the  positive  injunction  to  deliver  at  once  the 
judgment  which  he  transmitted  ;  and  to  connect  it  with 
his  authority  as  present  in  spirit,  and  invested  witn  the 
power  derived  from  the  Lord  Jesus.  So  long  as  the 
supernatural  and  distempered  bond,  lay  upon  the  of- 
fender, his  sin  was  evidently  retained  ;— retained  by 
the  authority  which  had  delivered  him  over  to  Satanic 
agency.  And  when,  by  that  same  power,  the  sin  was 
remitted  and  forgiven,  the  bond  would  be  loosed, 
and  the  restored  penitent  be  returned  to  soundness  of 
body,  as  well  as  comfort  of  mind.  We  see,  then,  that 
the  power  of  retaining  sins  which  was  conveyed  to  the 
Apostles,  was  exemplified,  in  their  binding  supernatu- 
ral diseases  upon  the  bodies  of  those  oftcnders  who 


45 

were  the  subjects  of  ecclesiastical  discipline  ;  the  judg- 
ment which  they  suffered  making  it  evident  that  sin 
unpardoned  lay  upon  them :  and  that  the  power  of  for- 
giving sins  was  exemphfied  in  tiie  loosing  of  the  dis- 
tempered bond,  which  was  an  evident  indication  of 
their  restored  peace  with  God,  and  their  being  quali- 
fied to  enjoy  renewed  communion  with  the  church. 

This  power  was  vested  in  the  Apostles,  for  the  pur- 
pose of  securing  their  authority  in  an  infant  church  in 
which  no  precedents  were  established,  nor  habits  of 
obedience  formed  ;  while  it  was  effectually  guarded 
from  misapplication  and  abuse,  by  the  gift  of  discern- 
ing spii'its  which  they  possessed,  and  the  plenary  in- 
spiration, by  which,  in  every  case  of  its  exercise,  they 
wore  guided.  It  was  exercised  by  Peter  in  the  case 
of  Ananias  and  Sapphira.  To  his  eye  was  exposed, 
by  special  revelation,  all  the  circumstances  of  the  sin 
w^hich  they  had  agreed  together  in  committing ;  and 
while  his  voice  was  delivering  the  rebuke,  first  one,  and 
then  the  other,  fell  down  dead.  This  was  the  first,  and 
severest  example  of  .the  exercise  of  the  power;  and  its 
effect  was  correspondent,  and,  without  doubt,  immense- 
ly beneficial  on  the  intei'csts  of  the  rising  church.  That 
deference,  which  in  cases  requiring  discipline,  has  been 
subsequently  yielded  by  every  well-regulated  church 
to  apostolic  authority,  conveyed  through  apostolic  wri- 
tings, as  the  result  of  fixed  and  established  principles, 
was  here,  before  principles  had  had  time  to  root  them- 
selves, secured  at  once  by  a  most  painful  and  awful 


46 

stroke  :  "  And  great  fear  came  upon  all  the  church,  and 
upon  as  many  as  heard  of  these  things."*  In  no  other 
case  do  we  read  of  death  being  inflicted ;  and  from 
Paul's  declaration  to  the  Corinthians  on  this  subject, 
we  learn  that  this  authority  which  the  Lord  had  given 
to  the  Apostles,  was  for  "  edification,  and  not  destruc- 
tion."! That  was,  doubtless,  the  invariable  design  for 
which  it  was  exerted  ;  and,  either  to  the  offenders  who 
suffered  its  effects,  or  to  the  church  which  witnessed 
them,  the  unfailing  result. 

The  power,  however,  belonged  exclusively  to  the 
apostolic,  never  to  the  prip.stly,  office.  Its  exercise 
was  connected  with  the  possession  of  plenary  inspira- 
tion and  miraculous  gifts  ;  never  with  the  discharge  of 
priestly  rites.  If  there  were  any  persons  in  the  church 
who  could  give  us  proof,  that  they  have  the  gift  of  dis- 
cerning spirits,  and  the  power  of  inflicting  supernatu- 
ral diseases  upon  the  refractory  individuals  who  dispute 
their  authority,  we  might  on  these  grounds  allow  them 
to  be  the  successors  of  the  Apostles ;  but  not  even  then 
could  we  admit,  that  they  are  the  successors  of  the 
priests.  The  two  offices  were  distinct  and  incompati- 
ble. That  which  we  may  be  allowed  to  say  excites  our 
surprise,  is,  that  men  revered  for  their  mental  endow- 
ments, but  making  no  pretensions  to  the  possession 
of  miraculous  powers,  should  assume  themselves  to  be 
the  legitimate  successors  of  the  Apostles,  and  priests  in 

^  Acts  V.   11.  12  Cor.  xiii,  10. 


47 

addition  !  Not  a  ray  of  special  illumination,  nor  a  par- 
ticle of  supernatural  power,  yet  legitimate  successors 
of  the  Apostles  !  Not  a  line  of  divine  prescription  for 
such  an  office,  yet  priests  !  Successors  of  the  Apos- 
tles, and  priests  also  !  What  a  commingling,  and  con- 
founding of  differing  dispensations,  and  differing  and 
incompatible  offices  !  What  a  dereliction  of  all  sound 
principles  of  scriptural  interpretation  do  these  extraor- 
dinary assumptions  display  !  Surely,  softer  names  than 
schismatics  and  heretics  should  be  applied  to  those, 
who  unhappily  cannot  understand  how  the  persons 
who  make  these  assumptions  have  become,  either  their 
authorized  teachers  or  infallible  guides  ; — whose  con- 
sciences (perhaps  too  scrupulous)  cannot  submit  to 
claims  which  they  imagine  they  can  give  good  reasons 
to  show,  have  no  foundation  in  the  word  of  God. 

Besides,  we  think  we  can  show,  not  only  that  these 
claims  have  no  solid  foundation  in  holy  scripture,  but 
also,  that  they  are  inconsistent  one  with  another. 

It  should  be  remembered,  that  to  the  Jewish  priest- 
hood was  never  intrusted  the  power  of  absolution, — 
the  word  was  never  heard  officially  in  the  temple ; — 
W'as  never  expressed  to  a  penitential  worshipper  by  a 
priest  who  there  officiated,  though  he  could,  and  did, 
by  divine  appointment,  offer  gifts  and  sacrifices  for 
sins.  The  word  was  first  sounded  in  Jewish  ears,  from 
the  lips  of  him  who  came  to  introduce  another  dispen- 
sation of  religion ;  when,  in  the  exercise  of  his  divine 
prerogative,  he  said  to  the  man  who  was  sick  of  the 


48 

palsy,  "  Son,  be  of  good  cheer,  thy  sins  be  forgiven 
thee."  So  unusual  and  strange  did  this  declaration 
appear  to  the  scribes,  whose  occupation  it  was  to  write 
out  copies  of  the  law,  and  who  must  therefore  have 
been  familiar  with  its  letter,  that  they  said,  "  This  man 
blasphemeth."  "  Who  can  forgive  sins  but  God  only  ?" 
He  vindicated  himself  from  the  charge  of  blasphemy  in 
the  w'ords  which  he  employed,  by  the  miracle  of  heal- 
ing which  he  performed  on  the  man  whose  sins  he  had 
forgiven.  And  we  have  shown,  that  when  he  gave  to 
his  Apostles  the  power  of  retaining  or  remitting  sins, 
he  enabled  them  to  prove  that  they  really  possessed  it, 
in  a  very  similar  way  ;  by  binding  or  loosing  supernat- 
ural diseases,  in  the  case  of  those  on  whom  the  power 
was  exercised. 

The  inconsistency  which  we  refer  to,  lies  here  ;  that 
while  the  power  of  absolution  is  claimed  in  virtue  of 
an  assumed  succession  from  the  Apostles,  its  exercise 
is  limited  to  those  w  ho  possess  the  title  and  office  of 
priest.  According  to  the  theory  of  succession,  so  soon 
as  the  hands  of  a  lineal  representative  of  the  Apostles 
have  been  laid  upon  the  head  of  a  candidate  for  holy 
orders,  he  is  adopted  into  the  ecclesiastical  family  ; — 
the  grace  of  an  apostolic  succession  is  devolved  upon 
him ; — he  has  authority  to  discharge  the  apostolic  work 
of  teaching,  baptizing,  and  conducting  the  devotions  of 
the  people ;  but  then,  he  must  not  receive  the  confes- 
sion of  a  penitent,  and  remove  his  fears  by  saying  to 
him,  '*  I  absolve  thee  from  all  thy  sins,"  until  he  can 


49 

also  consecrate  the  elements  of  the  supper,  or  present 
the  sacrifice  of  the  altar,  by  becoming  invested  with 
the  full  orders  of  the  priesthood.  So  that,  he  must  not 
exercise  a  power  which  he  professes  to  derive  from 
the  Apostles,  until  he  has  obtained  an  office  which  they 
never  possessed,  and  with  which  it  can  be  demonstra- 
ted, that  the  work  of  absolution  was  never  connect- 
ed ! 

The  unauthorized  practice  of  absolution,  and  the  in- 
consistency, if  it  is  performed,  of  limiting  it  to  the  of- 
fice of  the  priest,  are  only  steps  by  which  we  approach 
a  still  more  serious  assumption,  and  what  we  cannot 
but  consider  a  still  more  daring  invasion  of  divine  pre- 
rogative. 

While  the  priest  declares,  that  he  has  authority  to 
say  to  a  fellow  sinner  kneeling  or  prostrate  before  him, 
what  it  cannot  be  shown  that  the  Apostles  themselves 
ever  ventured  to  affirm,  and  the  power  to  say  which 
there  is  good  reason  for  believing  was  never  meant  to 
be  included  in  the  extraordinary  commission  which 
they  received, — "  I  absolve  thee  from  all  thy  sins  ;" — 
the  bishop,  in  conferring  the  orders  of  the  priest,  raises 
his  mitre  to  the  throne  of  the  Saviour  himself,  and  uses 
the  very  language  which  the  divine  Redeemer  employ- 
ed in  conferring  the  plenitude  of  miraculous  powers 
and  apostolic  functions.  "  Pontifex  com  mitra  sedens 
super  faldistorium,  ante  medium  altaris,  imponit  ambas 
manus  super  capita  singulorum  coram  eo  genuflecten- 
tium,  dicens  cuilibet. 

6 


50 

"Accipe  Spiritum  Sanctum  :  quorum  remiseris  pec- 
cata,  remittuntur  eis ;  et  quorum  retinueris,  retenta 
sunt."* 

Whatever  regret  may  be  felt  on  its  account,  the  fact 
cannot  be  concealed,  that  in  this  particular,  there  are 
Protestants,  who  closely  follow  in  Roman-catholic 
steps.  The  passage  which  we  have  quoted  from  the 
Roman  Pontifical,  is  in  substance  included,  in  the  form 
of  ordination  still  observed  in  the  English  episcopal 
church :  "  Then  the  bishop,  with  the  priests  present, 
shall  lay  their  hands  severally  upon  the  head  of  every 
one  that  receiveth  the  order  of  priesthood,  the  receivers 
humbly  kneeling  upon  their  knees,  and  the  bishop  say- 
ing ;  Receive  the  Holy  Ghost,  for  the  office  and  work 
of  a  priest  in  the  church  of  God,  now  committed  unto 
thee,  by  the  imposition  of  our  hands :  whose  sins  thou 
dost  remit,  they  are  remitted  ;  and  whose  sins  thou  dost 
retain,  they  are  retained  :  and  be  thou  a  faithful  dis- 
penser of  the  word  of  God,  and  of  his  holy  sacraments, 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost." 

*  "  The  Pontiff,  with  the  mitre,  sitting  upon  the  fald- 
stool, before  the  middle  of  the  altar,  lays  both  hands  upon 
the  head  of  each  of  those  who  are  kneeling  before  him, 
and  says  to  each :  *  Receive  thou  the  Holy  Ghost : 
whosesoever  sins  thou  remittest,  they  are  remitted  unto 
them  ;  and  whosesoever  thou  retainest,  they  are  retain- 
ed." 


51 

At  this  point,  the  attitude  of  the  EngHsh  church  is 
sinjrulur.  With  one  hand  she  holds  the  skirt  of  the 
Roman  matron,  and  claims  affinity  to  her, — an  affinity, 
however,  which  the  jealous  matron,  too  severely  dig- 
nified, refuses  to  acknowledge  : — with  the  other  hand, 
she  uncourteously  repels  those,  who  might  otherwise 
presume  to  imagine  that  they  bore  some  relation  to 
her,  and  be  disposed  to  cherish  regard  for  ^  her.  The 
Roman-catholic  priest  may  enter  her  communion,  and 
engage  in  her  ministrations,  without  confessing  the  in- 
adequacy of  the  ordination  which  he  'had  previously 
received,  and  seeking  additional  authority  from  her 
hand  ;  the  pastor,  or  presbyter,  of  any  of  the  varied 
Protestant  communions  cannot  be  so  received.  He 
must  disown,  as  unauthorized,  every  part  of  his  previ- 
ous ministerial  work,  aiid  repudiate  as  unlawful  every 
other  religious  communion  ;  must  be  free  from  the  sus- 
picion of  having  recently  desecrated  himself  by  being 
present  in  a  conventicle  during  the  period  of  worship, 
before  he  can  be  even  invested  with  her  diaconal  or- 
ders, or  be  allowed  to  perform  the  humblest  clerical 
service  which  her  ritual  prescribes. 

How  far  the  general  interests  of  the  Protestant  cause, 
or  the  particular  interests  of  the  episcopal  church,  are 
affected  by  this  unhappy  combination  of  questionable 
claims  with  uncharitable  implications,  it  is  not  the  prov- 
ince of  the  writer  to  decide.  It  is  sufficient,  that  in 
the  prosecution  of  his  argument,  as  in  fairness  and  duty 
he  was  bound  to  do,  he  has  stated  the  fact.     Until  the 


52 

particulars  included  in  the  claims  are  identified  with 
apostolic  practice,  are  substantiated  in  their  transmis- 
sion by  explicit  apostolic  authority,  or  are  accompanied 
in  their  exercise  with  the  miraculous  works  which  form- 
ed the  apostolic  credentials  ;  we  must  continue  to  con- 
sider the  claims  as  anti-christian  in  their  character,  and 
the  uncharitableness  which  is  associated  with  their  as- 
sumption, as  injurious  rather  to  those  by  whom  it  is 
manifested,  than  to  those  towards  whom  it  is  directed. 
— We  must  consider  the  authority  conferred  by  the 
Redeemer  when  he  breathed  on  his  disciples,  and  said, 
"  Receive  ye  the  Holy  Ghost,"  as  strictly  confined  to 
the  apostolic  office  ; — as  untransmitted — as  untrans- 
missible  by  them  to  any  other  hands. 


SECTION  V. 


NO    PRIESTHOOD    REFERRED    TO    IN    THE  SUPPLEMENTARY 
APPOINTMENT    OF    THE    APOSTLE    OF    THE    GENTILES. 

We  have  had  occasion  repeatedly  to  refer  to  the 
Apostle  Paul.  He  was  not  present  when  either  of  the 
commissions  which  we  have  been  considering  was 
given.  He  was  then,  either  a  stranger  to  Christiani- 
ty, or  opposed  to  it.  He  was,  however,  subsequently 
converted  by  a  miraculous  appearance  of  the  Redeem- 
er to  him,  qualified  by  direct  revelation  to  enter  on  the 
apostolic  office, — invested  with  its  authority, — placed 
on  an  equality  in  the  powers  which  were  peculiar  to 
the  office  with  the  other  Apostles, — and  he  laboured 
in  its  discharge  more  abundantly  than  they  all.  If  it 
were  necessary  to  adduce  his  commission,  or  to  refer 
more  particularly  to  his  writings,  it  would  be  seen,  that 
they  are  as  destitute  of  any  allusion  to  the  service  of  a 
priesthood,  as  discharged  by  men  in  the  church  on 
earth,  as  are  those  of  the  other  Apostles. 

He  gives,  indeed,  in  his  Epistle  to  the  Ephesians, 

what  is  in  itself  conclusive  against  the  pretensions  of 

the  priesthood ;  a  specific  detail  of  the  provision,  which 

Christ,  on  his  ascension  to  Heaven,  had  made  for  the 

6* 


54 


ministerial  service  of  his  church.  "  And  he  gave  some, 
apostles  ;  and  some,  prophets  ;  and  some,  evangelists ; 
and  some,  pastors  and  teachers  ;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ ;  till  we  all  come  in  the  unity  of 
the  faith,  and  of  the  knowledge  of  the  son  of  God, 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of 
the  fulness  of  Christ."* 

In  this  detail,  we  look  in  vain  for  a  priest,  or  for 
any  service  to  be  performed  for  the  body  of  Christ 
which  priestly  rites  can  accomplish.  Uniformity  of 
ritual  observances,  in  which  alone  the  boasted  unity  of 
the  Roman-catholic  church  consists,  is  an  essentially 
different  thing  from  unity  of  faith,  and  knowledge  of 
the  Son  of  God.  It  may,  and  does,  cover  under  its 
ample  shade  every  diversity  of  human  opinion,  every 
form  of  ignorance,  folly,  and  superstition  ;  every  gra- 
dation of  scepticism,  hypocrisy,  and  infidelity  itself. 
It  is  a  uniformity  of  bodily  exercises  which  profit 
nothing,  substituted  for  the  life  and  power  of  godliness, 
which  only  is  profitable  for  all  things,  and  has  the 
promise  of  the  life  which  now  is,  and  of  that  which  is 
to  come. 

A  reference  is  however  here  more  especially  made 
to  the  Apostle  Paul,  for  the  purpose  of  introducing  the 
subject  of  the  keys.  We  nowhere  read  of  the  power 
of  the  keys  being  intrusted  to  any  individual  besides 

*  Ephes.  iv.  11—13. 


55 

Peter.  Though  the  power  of  binding  and  loosing,  as 
we  have  seen,  was  afterwards  given  to  the  other 
Apostles,  yet  it  remains  recorded  of  Peter  only,  ^'  And 
I  will  give  unto  thee  the  keys  of  the  kingdom  of 
Heaven.'**  Yet,  thougli  the  keys  were  intrusted  to 
Peter  alone,  Paul  tells  the  Corinthians,  that  he  himself 
was  not  a  "  whit  behind  the  very  chiefest  Apostles."f 
How  is  this  declaration  to  be  reconciled  with  Peter's 
exclusive  possession  of  the  power  of  the  keys  ?  The 
explanation  appears  easy. 

Long  before  Paul  wrote  the  Second  Epistle  to  the 
Corinthians,  if  not,  indeed,  before  he  had  entered  on 
the  discharge  of  his  apostolic  office,  Peter  had  fully, 
and  for  ever,  accomplished  the  purpose  for  which  the 
keys  were  intrusted  to  him.  He  had  opened  the 
kingdom  of  heaven  to  the  Jews  on  the  Pentecostal 
morning,  and  afterwards  to  the  Gentiles  in  the  house 
of  Cornelius.  He  had  opened  the  kingdom  to  both 
the  divisions  of  the  great  family  of  man,  and  no  power 
of  men  or  angels  could  close  it  again.  He  had  un- 
locked, to  both,  the  door  of  entrance  to  Christian 
privileges,  and  the  keys  could  never  be  wanted  again. 
He  had  opened  wide  the  door  of  entrance  to  ministerial 
labour  among  both ;  and  he,  and  his  brethren  in  the 
apostolic  office,  entered  as  fellow-workers,  with  equal 
authority,  to  prosecute  their  divine  employ.  Suprem- 
acy, or  infallibility  in  Peter,  none  of  them  ever  rec- 

*Matt.  xvi.  19.  12  Cor.  xi.  5. 


66 

ognized,  and  Paul,  at  Anlioch,  withstood  him  to  the 
face  ;  and,  so  far  from  subsequently  condemning  him- 
self for  rashness,  he  deliberately  declares,  that  Peter 
was  to  be  blamed. 

This  fact  takes  out  the  key-stone  of  the  papal 
system.  Not  only  has  his  holiness  of  Rome  no  vestige 
of  a  document  to  prove  the  transmission  of  the  keys 
from  Peter's  hands  to  his  ; — not  only  is  there  no 
shadow  of  a  reason  for  supposing  that  Peter  ever 
intended,  or  ever  possessed  the  power  of  transmitting 
the  keys  from  his  own  to  any  other  hand ; — but  there 
is,  in  the  declaration  of  Paul,  which  we  have  quoted, 
satisfactory  proof,  that  Peter  himself  must  have  ex- 
hausted the  power,  and  with  it  all  apostolical  pre- 
eminence, long  before  he  had  concluded  his  ministry. 
Having  employed  the  keys  for  the  purpose  for  which 
they  were  intrusted  to  him,  neither  his  own,  nor  any 
other  hand,  need  or  could,  use  them  any  more. 

If  supremacy  there  was  none  in  Peter,  then  no 
where  else  on  earth  can  it  be  found  ;  and  every  pre- 
tension to  it,  whether  made  by  pontiffs  or  sovereigns, 
is  an  usurpation  of  the  prerogative  of  our  Lord  Jesus 
Christ.  The  bishops  of  Rome  led  the  way,  and  set 
the  example  of  intrusion  into  the  throne  of  Christ,  by 
declaring  themselves,  each  one  in  his  succession,  to  be 
the  visible  and  ruling  head  of  the  church  on  earth :  while 
the  clergy  intruded  themselves  into  the  priestly  office 
of  Christ,  pretending  to  offer  sacrifices,  and  give  ab- 
solution for  sin.     The  principles  of  human  nature,  out 


57 

of  which  this  ecclesiastical  usurpation  sprung,  and  the 
concurring  circumstances  which  would  favour  its 
growth,  and  enable  it  to  advance  to  maturity,  were 
not  concealed  from  the  prophetic  eye  of  the  Apostle 
Paul.  He  saw  the  principles  already  germinating  in 
the  church,  in  his  own  day,  and  was  inspired  exactly 
to  foretel  the  mode  in  which  their  then  obstructed 
vigour  would  unfold  itself;  and  the  means  by  which, 
at  length,  their  matured  production  should  be  made  to 
wither  and  die.  "  Let  no  man  deceive  you  by  any 
means:  for  that  day  shall  not  come,  except  there 
come  a  falling  away  first,  and  that  man  of  sin  be  re- 
vealed, the  son  of  perdition  ;  who  opposeth  and  ex- 
alteth  himself  above  all  that  is  called  God,  or  that  is 
worshipped  ;  so  that  he  as  God  sitteth  in  the  temple  of 
God,  shewing  himself  that  he  is  God.  Remember  ye 
not,  that,  when  I  was  yet  with  you  I  told  you .  these 
things  ?  And  now  ye  know  what  withholdeth,  that 
he  might  be  revealed  in  his  time.  For  the  mystery  of 
iniquity  doth  already  work  :  only  he  who  now  letteth 
will  let,  until  he  be  taken  out  of  the  way.  And  then 
shall  that  wicked  be  revealed,  whom  the  Lord  shall 
consume  with  the  spirit  of  his  mouth,  and  shall  destroy 
with  the  brightness  of  his  coming."*  The  indisputable 
records  of  history  testify  that  the  Romish  usurpation 
did  grow  to  the  full  gigantic  height  which  is  described 
in  the  prediction  ;   but  the  spirit  of  that  mouth  which 

*  2  Thess.  ii.  3—8. 


58 

gave  the  Apostles  their  commission,  has  been  blovvincr 
upon  it,  and  it  is  consuming  away. 

The  commencement  of  its  decline  connects  itself 
with  the  exercise  of  a  claim  which  we  have  not  had 
occasion  to  notice ;  but  which,  as  it  lays  open  one  of 
the  purposes  for  which  the  pretended  power  of  the 
keys  was  employed,  should  not  be  altogether  omitted. 
The  claim  to  which  we  refer  is  that  which  is  involved 
in  the  assumed  authority  to  open  the  spiritual  treasury, 
and  to  dispense  to  the  members  of  the  church,  in  the 
form  of  special  indulgences,  the  stock  of  superfluous 
human  merit,  which  is  committed  to  the  care  and 
disposal  of  the  successors  of  Saint  Peter. 

This  stock  of  superfluous  merit  is  produced,  not  by 
the  efficacy  of  any  official  rites  which  have  been  dis- 
charged by  the  members  of  the  hierarchy  in  their  dif- 
ferent gradations ;  these  can  avail  only  at  the  time, 
and  for  the  persons  on  whose  account  they  have  been 
respectively  performed.  The  efficacy  of  official  rites 
resembles  the  circulating  cash,  which  answers  all  the 
daily  and  ordinary  demands  of  the  spiritual  traffic.  It 
was  very  desirable,  however,  that  there  should  be,  as 
the  concerns  of  the  superior  merchants  were  so  ex- 
ceedingly extensive,  a  funded  stock,  which  might  be 
■  applied  to  on  extraordinary  occasions,  and  for  extraor- 
dinary purposes.  The  fact  perhaps  was,  that  while 
the  inferior  orders  of  the  hierarchy  were  content,  as 
well  they  might  be,  with  the  profits  of  the  retail  trade, 
the  superior  were  ambitious  of  becoming  capitalists. 


59 

And  (for  in  the  plenitude  of  their  power  what  could 
they  not  effect !)  a  capital  was  forthwith  created  :  and 
such  a  capital  as  no  men  ever  enjoyed  before,  or  ever 
will  again.  Relying  on  the  acquiescence  and  appro- 
bation of  all  the  dutiful  and  loving  children  of  the 
church,  whose  virtues  had  exceeded  the  prescribed 
measure,  and  formed  a  surplus  not  needed  by  them- 
selves ;  they  took  it  up,  as  unemployed  capita],  to  be 
collected  into  a  general  fund,  for  the  use  of  the  mother 
by  whom  these  children  had  been  nourished.  The 
fund,  when  it  was  created,  was  one  of  no  ordinary 
value  ;  and  by  the  continued  contributions  of  numerous 
subscribers,  who  poured  in  the  merit  of  their  superer- 
ogatory prayers,  and  fastings,  and  almsgivings,  and 
voluntary  penances,  and  pilgrimages,  and  various  self- 
denying  labours,  it  soon  grew  so  rapidly  and  enor- 
mously, that  no  arithmetical  figures  could  express  its 
amount,  and  consequently  no  tongue  could  adequately 
extol  the  riches  of  the  church  by  which  it  was  pos- 
sessed. It  was  seen,  at  length,  that  there  was  no  ne- 
cessity that  it  should  be  reserved  for  careful  and 
cautious  application,  only  in  extraordinary  emergen- 
cies ;  and  it  was  deemed  undesirable  that  it  should 
remain  as  useless  lumber  in  the  treasury.  Those  who 
presided  over  the  treasury  began,  therefore,  now  to 
entertain  more  extensive  views,  and  to  exercise  more 
benevolent  feelings.  They  saw  that  the  sources  of 
their  supply  could  not  fail,  and  they  consequently 
resolved  to  make  a  liberal  distribution.     In  pity  to  the 


60 

children  of  the  church,  dvvelHng  in  different  parts  of 
the  world,  whose  virtues  fell  far  below  par,  and  whose 
purgatorial  sufferings  were  on  this  account  likely  to  be 
exceedingly  protracted   and  severe,  they  kindly  de- 
termined to  apply  the  treasure  which  they  superin- 
tended for  their  relief     Vessels  were  soon  freighted 
with  the  most  precious  cargo  which  ever  floated  upon 
the  waves,  for  the  remoter  regions  of  the  earth,  and 
for  the  isles  of  the  sea  ;  while  agents  were  commis- 
sioned to  travel  over-land,  with  full  powers  to  draw 
upon  the  bank  for  any  amount  which  they  might  find 
the   people  disposed  to  receive.      It  was,  indeed,  a 
most  magnificent  concern,  worthy  of  the  genius  and 
splendour  of  the  illustrious  individual  who  then  filled 
the  pontifical  throne  ;  and  for  a  while  it  answered  ex- 
ceedingly well,  to  the  mutual  satisfaction,  and  recip- 
rocal gratulation,  both  of  those  who  dispensed,  and 
those  who  received.     It  is  true,  there  was  occasionally 
a  muttering  of  low  and  selfish  complaint  from  some  of 
those  who  conducted  the  retail  trade,  which  was  not  a 
little  injured  by  the  wholesale  dealings  of  the  capital- 
ists ;  but  this,  as  might  have  been  expected,  was  not 
much  regarded  by  those,  who  felt  themselves  secure 
in  the   possession  of  the  stock  and  the  market.     It 
happened,   however,   unfortunately  for  the   concern, 
that  one  of  their  agents,  who  travelled  to  Germany, 
mismanaged   their   business,   and  gave  offence   to  a 
monk,  whose  eye  (naturally  too  clear  for  the  region 
in  which  he  dwelt)  was  beginning  to  look  beyond  his 


61 

cell ;  and  who,  having  been  once  provoked  to  come 
forth,  and  throw  off  his  cowl,  could  never  be  persuad- 
ed to  go  back  and  put  it  on  again.  He  felt  the  spirit 
of  the  adage,  "  all  is  not  gold  that  glitters,"  and  re- 
solved to  sift  the  pretensions  and  constitution  of  the 
firm  to  the  bottom.  The  result  is  well  known :  he 
published  it  to  the  world.  He  cleared  away  the  il- 
lusions which  the  parties  engaged  in  the  concern  had 
artfully  thrown  around  their  transactions, — proved 
their  capital  to  be  fictitious, — and  gave  a  shock  to 
their  credit,  from  which  it  has  never  recovered,  and 
which  is  rapidly  waning  to  its  extinction.  The  day  is 
not  far  distant,  when  every  eye  will  see  that  it  was  a 
speculation, — when  every  lip  will  pronounce  it  to  have 
been — a  bubble. 

The  notion  that  one  class  of  men  can  perform  works 
of  supererogation,  the  merit  of  which  can  be  trans- 
ferred, by  those  who  have  assumed  power  in  the 
church,  to  another  class  of  their  fellow-men,  is  so 
monstrous  and  absurd,  that,  to  meet  it  with  serious 
argument  is  unnecessary  and  impossible.  The  sacred 
writers  knew  of  no  men  who  possessed  works  of  right- 
eousness sufficient  to  justify  themselves  before  God ; 
much  less  were  they  acquainted  with  any  who  had  a 
superfluous  store,  from  which  to  contribute  towards 
the  justification  of  others.  The  works  which  are  so 
highly  extolled  as  meritorious  in  the  Romish  Church, 
if  they  are  works  which  God  has  commanded,  even 
though  they  should  have  been  performed  without  the 

7 


62 

slightest  imperfection  in  their  motive  or  their  execu- 
tion, must  be  followed  with  the  confession,  "  We  are 
unprofitable  servants,  we  have  done  nothing  more 
than  it  was  our  duty  to  perform."  If  they  have  not 
been  commanded  by  God,  they  will  be  met  by  the 
mortifying  question  of  frowning  disapprobation,  "  Who 
hath  required  this  at  your  hands  ?"  Any  church  which 
pretends  to  possess  a  stock  of  spiritual  wealth,  should 
consider  well  what  is  meant  in  the  address  to  the 
Laodiceans ;  "  Thou  sayest  that  I  am  rich,  and  in- 
creased in  goods,  and  have  need  of  nothing;  and 
knowest  not  that  thou  art  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked." 

The  credit  of  indulgences  has  failed.  The  power 
and  glory  of  the  pontificate  have  departed.  The 
strength  and  influence  which  remain  connected  with 
the  Roman-catholic  system,  exist  principally  in  the 
order  of  the  priesthood,  and  the  imposing  rites  which 
by  that  order  are  discharged.  The  foundations  of 
that  order  have  not  yet  been  sufficiently  investigated, 
and  laid  open  to  the  public  eye.  When  examined, 
this  appears  to  be  the  weakest  part  of  the  whole  sys- 
tem ;  and  when  successfully  assailed,  leaves  every 
other  part  of  the  structure  unsupported  (o  fall  in  ruins. 
Let  the  fact  be  established,  that  the  Christian  ministry 
is  not  a  priesthood  ;  that  there  is  no  priest  appointed 
to  officiate  in  the  church  on  earth ;  and  then,  the  spell 
which  bound  together  the  magnificent  edifice  in  which 
the  antichristian  power  was  enthroned  is  dissolved, 


63 

and  not  one  stone  is  left  upon  another  which  is  not 
thrown  down.  In  proof  of  this  fact,  we  have  already 
adduced — the  impossibility  of  resting  the  authority  of 
an  earthly  Christian  priesthood,  on  a  basis  correspond- 
ing with  the  firmness  of  that,  on  which  the  Jewish 
priesthood  rested ;  while  the  augmented  extent  and 
height  of  the  superstructure  require,  that  its  basis 
should  be  proportionably  stronger  : — the  absence  of 
Levitical  terms  from  the  designations  which  are  ap- 
plied to  the  Christian  ministry  by  the  writers  of  the 
New  Testament ;  while  on  every  other  subject  they 
employ  them  profusely,  and  on  this,  had  they  been 
appropriate,  they  might  have  been  expected  to  have 
used  them  in  great  abundance : — the  impossibility  of 
finding  the  remotest  allusion  to  the  office  and  rites  of 
a  priesthood,  in  the  sending  forth  of  the  twelve,  or  the 
seventy,  or  in  the  more  extended  commission,  which 
was  given  to  the  Apostles  at  the  mountain  in  Galilee. 
We  have  shown,  that  baptism  and  the  Lord's  supper, 
the  only  ritual  observances  which  are  enjoined  in  the 
New  Testament,  together  with  their  corresponding 
rites  in  the  Jewish  church,  circumcision,  and  the  pass- 
over,  |were  never  by  divine  appointment  connected 
with  the  office  of  a  priesthood  ; — that  the  power  com- 
mitted to  the  Apostles  of  remitting  or  retaining  sins 
cannot  be  identified  with  the  pratice  of  absolution ; — 
that  absolution,  though  where  it  is  performed  it  is  lim- 
ited to  those  who  are  in  priest's  orders,  was  no  part  of 
the  work  of  the  Jewish  priesthood ; — that  the  power 


64 

which  was  committed  to  the  Apostles,  was  exemphfied 
in  their  binding  or  loosing  supernatural  diseases,  with 
the  consequent  demonstration  of  the  imputation  or 
removal  of  guilt,  in  the  case  of  those  wiio  were  the 
subjects  of  ecclesiastical  discipline ;  a  power  necessary 
onh^  to  themselves  in  the  first  organization  of  the 
Christian  church,  and  not  transmissible  from  them  to 
any  order  of  ministers  which,  when  they  died,  they 
left  behind  them.  And,  we  have  referred  to  the  un- 
warranted assumptions  which  are  made  in  conferring 
the  orders  of  the  priesthood  ;  assumptions,  which,  how- 
ever they  may  accord  with  the  antichristian  preten- 
sions of  the  man  of  sin,  who  claims,  as  the  successor 
of  St.  Peter,  to  be  intrusted  with  the  keys,  are  injuri- 
ous to  the  character  of  a  Protestant  church,  and  most 
uncharitably  asperse  the  ministerial  work  of  the  thou- 
sands who  labour  in  other  Protestant  communions, 
with  the  evident  sanction  and  blessing  of  their  one 
Master  and  Head,  the  Lord  Jesus  Christ. 

The  argument  of  this  portion  of  our  work,  that  the 
Ciiristian  ministry  is  not  a  priesthood,  while  thus  far 
satisfactory  and  conclusive,  will  yet,  we  trust,  be  seen 
in  clearer  light  and  accumulated  strength,  by  the  reflex 
bearing  upon  it  of  the  priesthood  of  Christ ;  and  the 
application  of  the  Levitical  terms  not  relating  to  him, 
which  the  New  Testament  contains ; — the  parts  of  our 
subject  which  remain  to  be  discussed. 


THE  BOOK  OF  THE  PRIESTHOOD. 


PART  II. 


PART  II. 

CHRIST  THE  ONLY,  BUT  ALL-SUFFICIENT  PRIEST  OF 
THE  CHRISTIAN  CHURCH. 


SECTION  I. 


CHRIST  THE  ONLY  PRIEST. 


"  And  they  truly" — the  high  priests  of  the  Jewish 
church, — "  were  many  priests,  because  they  were  not 
suffered  to  continue  by  reason  of  death."*  As  their 
mortaUty  rendered  necessary  a  succession  of  individ- 
uals in  the  same  office  of  high  priest,  so  the  limited 
nature  of  their  powers,  rendered  necessary  the  asso- 
ciation of  others  with  them,  to  discharge  the  more 
ordinary,  multifarious,  and  subordinate  duties  of  the 
priesthood.  Aaron  and  his  sons,  therefore,  were  con- 
secrated to  serve  at  the  altar,  and  in  their  services 
their  multiplying  descendants  were  to  succeed  them. 

And  yet,  it  is  worthy  of  remark,  that  numerous  and 
imposing  though  the  ceremonies  were  which  the  Jew- 
ish priesthood  was   appointed  to  perform ;  it  was  in 

Heb.  vii.  23. 


68 

itself,  when  compared  with  any  modern  hierarchy,  a 
very  simple  and  inartificial  structure.  Accustomed 
as  we  are  to  take  it  for  granted,  that  more  recent  pre- 
tensions assuming  to  be  formed  upon  the  Jewish 
model,  must  accord  with  their  archetype,  though  they 
may  not  harmonize  with  Christianity;  we  associate 
with  the  original,  the  ideas  which  we  receive  while 
beholding  the  imitation,  and  our  conceptions  of  the 
Jewish  hierarchy  are  consequently  very  incorrect  and 
exaggerated.  The  splendour  which,  when  it  existed, 
it  presented  to  the  eye  of  the  worshipper,  and  by 
which,  since  its  removal,  it  impresses  the  minds  of 
those  who  are  acquainted  with  the  descriptions  of  its 
services,  was  derived  from  tlie  concentration  of  those 
services  in  one  temple ;  and  that  temple,  besides  the 
costliness  of  its  materials,  and  the  vastness  of  its  ex- 
tent, hallowed  by  the  enshrined  glory  of  the  present 
Deity.  If  we  examine  the  construction  of  the  hierar- 
chy, we  shall  find,  that  there  was  in  it  no  long  and 
graduated  scale  of  offices,  titles,  powers,  privileges, 
and  emoluments ;  no  incentive  to  earthly  feeling  in 
the  prospect  of  rising  from  dignity  to  dignity,  and  ben- 
efice to  benefice ;  no  inducement  to  desecrate  the 
character  by  employing  unworthy  subserviency  and 
intrigue  as  the  means  of  advancement.  With  the 
solitary  exception  of  him  who  stood  next  in  succession 
to  the  high  priest,  ecclesiastical  advancement  was 
unknown.  On  the  death  of  one  high-priest,  the  in- 
dividual   next   in   snccession   rose  at   once   into   the 


69 

vacant  office ;  and  entered  on  it,  not  to  exercise  au- 
thority over  his  subordinate  brethren,  but  to  discharge 
duties  for  the  people,  with  whicli  it  was  not  lawful  for 
them  to  intermeddle.  The  rest  were  alike  in  their 
title,  their  vestments,  the  rites  which  they  were  allow- 
ed to  discharge,  and  the  emoluments  which  they  re- 
ceived.*    In  the  station  which  tlicy  occupied  on  the 

*  If,  at  a  period  long  subsequent  to  the  establishment  of 
the  priesthood,  when  its  members  were  divided  into  cour- 
ses by  David,  any  difference  was  made  between  the  sub- 
ordinate priests,  it  was  simply  because  some  stood  nearer 
to  the  parent  stock  than  others.  "  Among  the  sons  of 
Eleazar,  there  were  sixteen  chief  men  of  the  house  of 
their  fathers,  and  eight  among  the  sons  of  Ithamar,  ac- 
cording to  the  house  of  their  fathers."  Here,  observe, 
these  twenty-four  had  no  superior  sacerdotal  title  to  dis- 
tinguish them  from  others — they  were  chief  men  not  chief 
priests.  They  were  chief,  not  in  the  office  of  their  fathers 
— there,  with  one  exception,  all  were  equal — but  in  the 
house  of  their  fathers  ;  there,  age,  as  was  the  case  among 
the  Israelites  generally,  gave  them  pre-eminence,  as  heads 
of  families.  And  when  they  were  appointed  by  David 
to  superintend  the  services  of  the  families  to  which  they 
respectively  belonged  ;  to  prevent  the  springing  up  of  any 
bitter  root  of  ambition  or  jealousy  among  them,  they  took 
the  order  of  their  courses  by  lot ;  and  the  individual  mem- 
bers of  each  course,  during  the  period  of  its  service,  took 
in  the  same  way  their  appointment  to  the  work,  which  in 
the  temple  they  were  to  perform. 


70 

day  of  their  consecration,  they  continued  till  the  last 
day  of  their  services,  having  neither  poverty  nor  rich- 
es, neither  scope  for  ambition,  nor  mortification  from 
want  of  success. 

In  this  arrangement,  we  see  a  developement  of  the 
wisdom  of  God,  in  keeping  the  temptations,  which 
disquiet  and  corrupt  the  secular  ranks  of  society,  away 
from  the  eye,  and  the  hand,  of  those  who  ministered 
before  him  in  his  sanctuary :  and  the  contrast,  in  this 
particular,  between  the  Jewish  and  more  recent  hi- 
erarchies, clearly  demonstrates  the  hand  of  their  res- 
pective builders.  In  the  latter,  there  have  been 
blended  with  human  contrivances,  too  much  of  the 
subtlety  of  the  serpent,  in  presenting  the  gilded  fruit  to 
the  eye,  and  entangling  the  conscience  in  the  web  of 
equivocal  declarations,  or  vows  made"  only  to  be  bro- 
ken.  So  obviously  did  the  Romish  hierarchy,  in  the  pc- 

"  To  avoid  all  confusion,  now  that  they  were  much  in- 
creased, David  distributed  the  priests,  as  he  had  done  the 
Levites,  into  several  courses  ;  which  no  doubt  was  by  a 
divine  direction,  as  well  as  the  other.  He  appointed  six- 
teen courses  of  the  sons  of  Eleazar,  under  as  many  /leads 
of  their  families ;  and  half  as  many  of  the  sons  of  Ith- 
amar." — Bisnop  Patrick. 

As  the  Levites  were  not,  and  never  could  become, 
lepelr,  (priests,)  they  cannot  be  included  in  the  hierarchy, 
with  any  move  propriety  than  can  the  servitors  and  chor- 
isters, who  attend  the  present  cathedral  service. 


71 

riod  of  its  power  and  secular  glory,  work  tiie  moral  de- 
basement of  its  own  members,  that  scarcely  a  century 
of  its  history  was  accustomed  to  pass,  without  the  rise 
of  some  new  religious  fraternity,  the  necessity  for 
which  was  advocated,  on  the  ground  of  the  corrup- 
tion of  the  orders  that  previously  existed :  and  the 
members  of  which  vowed  for  themselves  extreme  and 
perpetual  mortification  and  poverty.  The  vows  were 
broken  as  constantly  as  they  were  made,  for  the 
spirit  of  ambition  and  rapacity  was  inherent  in  the 
system ;  working  through  all  its  gradations,  from  the 
cell  of  the  monk  up  to  the  throne  of  the  pontiff. 

But,  simple  and  inartificial  though  the  Jewish  hierar- 
chy was,  when  compared  with  those  which  men  have 
subsequently  framed ;  not  only  was  it  never  intended 
to  be  the  model,  after  which  should  be  formed  the 
ministry  of  the  Christian  church,  it  was  not  even  the 
most  perfect  type  which  had  been  exhibited,  of  the 
priesthood  of  Christ  himself.  In  the  prime  and  glory 
therefore  of  the  Jewish  priesthood,  when  it  was  exer- 
cised under  the  auspices  of  the  most  popular  of  the 
kings — the  king  who  loved  the  sanctuary  better  than 
the  throne  ;  under  the  reign  of  David,  and  by  the  lips 
of  David,  a  prediction  was  given,  which  not  only  in- 
volved the  change  and  abolition  of  the  priesthood  then 
existing,  but  also  assigned  the  pre-eminence  in  typical 
importance  to  another  order,  by  which  it  had  been  pre- 
ceded. Looking  with  prophetic  eye  to  the  Messiah, 
and  addressing  him  with  the  fervent  tongue  of  inspira- 


72 

tion,  he  says,  "  The  Lord  hath  sworn,  and  will  not  re- 
pent ;  Thou  art  a  priest  forever,  after  the  order  of 
Melchisedec."* 

By  what,  then,  was  the  order  of  Melchisedec  dis- 
tinguished from  that  of  Aaron  ?  Principally  by  its  in- 
dividual and  exclusive  character.  As  a  priest,  he  was 
"  without  father,  without  mother,  without  descent,  hav- 
ing neither  beginning  of  days,  nor  end  of  life."t  The 
meaning  of  this  apostolic  description  of  the  priesthood 
of  Melchisedic  appears  to  be,  that  he  derived  his  office 
from  no  ancestors,  and  entailed  it  on  no  descendant ; 
that  of  its  commencement  or  termination  no  record  is 
given,  but  a  mysterious  silence  and  secresy  preserved  ; 
in  order,  that  as  no  boundaries  can  be  put  to  its  dura- 
tion, it  might  more  completely  typify  the  priesthood 
with  him,  who  continueth  in  his  office  for  ever.  It 
stands  alone,  prominent  in  the  long  vista  of  receding 
ages,  unequalled,  'unrivalled,  in  sublime  and  solitary 
grandeur.  Abraham,  though  Levi  the  progenitor  of 
Aaron  was  in  his  loins  ;  though  he  was  a  priest  him- 
self, and  to  this  title  added  conqueror,  and  was  return- 
ing from  battle  with  the  spoils  of  the  kings  ;  though  his 
name  gave  honour  and  privilege  to  his  descendants  the 
Jews ;  though  he  was  the  father  of  the  faithful  and  the 
friend  of  God;  yet,  Abraham  himself  acknowledged 
superiority  in  the  character  and  office  of  Melchisedec, 
presented  to  him  the  tenth  of  his  spoils,  and  reverently 

*  Psalm  ex.  4.  t  Heb.  vii.  3. 


73 

received  the  blessinoj  from  his  lips.  Here  then  we 
have  the  divinely  appointed  type  of  the  priesthood  of 
the  Christian  church  ;  it  pre-figures  but  one  person  for 
all  the  ages  of  that  church,  and  that  person  standing 
alone,  unassociated  with  others  in  his  office.  That  per- 
son is  Christ.  He  is  made  an  High  Priest  for  ever, 
not  after  the  order  of  Aaron,  in  which  subordinates 
were  associated  for  the  discharge  of  its  inferior  and  or- 
dinary services  ;  but  after  the  order  of  Melchisedec, 
who,  in  the  honours  and  functions  of  his  office,  remains 
unchanging,  exclusive,  and  supreme. 

If,  however,  the  prediction  that  another  priest  should 
arise  after  the  order  of  Melchisedec,  and  who  should 
not  be  called  after  the  order  of  Aaron,  implied  the  im- 
perfection and  ultimate  removal  of  the  Levitical  priest- 
hood ;  it  was  necessary,  that  the  superior  claims  of 
him  who  came  to  fulfil  the  prediction,  and  to  disannul 
the  authority  of  a  priesthood,  which  for  fifteen  centu- 
ries had  been  officiating  by  Divine  appointment,  should 
be  clearly  and  powerfully  authenticated.  Thus  were 
authenticated  the  claims  of  him,  who  was  once  known 
as  Jesus  of  Nazareth,  but  who  now  sustains  the  com- 
bined offices  of  Prophet,  Priest,  and  King,  in  the  Chris- 
tian church.  His  inauguration  took  place  in  the  pres- 
ence of  the  multitude,  which  thronged  to  the  baptism 
that  John  administered  on  the  banks  of  the  Jordan. 
Instead  of  an  earthly  hand,  to  which  authority  had 
been  delegated,  pouring  the  precious  unction,  diffusive 
in  its  fragrance,  upon  his  head ;  the  Holy  Spirit  de- 

8 


74 

scended  in  a  visible  form,  to  overshadow  and  rest  upon 
him  like  a  dove  ;  while  the  voice  of  the  Father  bore 
witness  to  him,  "  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased."*  The  testimony  was  repeated 
when,  on  the  mount  of  transfiguration,  Moses,  by 
whom  the  law  had  been  given,  and  the  Levitical  priest- 
hood consecrated  for  the  performance  of  its  rites, — 
and  Elijah,  who  above  all  others  had  laboured  to  bring 
his  apostate  countrymen  back  to  its  observance,  were 
seen  with  him,  and  heard  conversing  about  the  vica- 
rious and  expiatory  death  which  he  was  to  accomplish 
at  Jenisalem.  And  again  was  the  testimony  repeated, 
when,  the  Saviour's  hour  being  come,  he  spake  to  the 
Greeks  who  had  desired  an  interview  with  him,  of  his 
ow^n  sufferings,  and  the  glory  that  should  follow.  That 
in  the  character  in  which  John  directed  public  atten- 
tion to  him,  his  innocent  blood  was  shed,  the  Apostles 
testified  with  their  living  voice  to  the  world,  and  the 
Evangelists  in  their  Gospels  bear  continued  and  undy- 
ing record.  The  acceptance  of  the  sacrifice  was  dem- 
onstrated, in  the  resurrection  of  the  body  which  had 
been  the  victim  from  the  tomb  ;  and  the  complacence 
of  the  Father  in  the  w^ork,  which,  as  the  High  Priest 
of  our  profession,  he  entered  into  the  celestial  temple 
to  discharge,  was  made  known,  in  the  abundant  effu- 
sion of  spiritual  blessings,  which  followed  liis  ascen- 
sion in  our  nature  into  heaven. 

*  Matt.  iii.  17. 


75 

But,  it  is  by  the  Apostle  Paul,  that  the  priesthood  of 
Christ  is  most  clearly  and  fully  unfolded  to  our  view. 
His  Epistle  to  the  Hebrews  is  the  true  Levitical  book 
of  the  New  Testament.  In  it  we  are  to  look  for  the 
functions  of  the  priesthood  of  the  Christian  church,  as 
in  his  Epistles  to  Timothy  and  Titus,  where  he  speaks 
nothing  concerning  priesthood,  we  are  to  look  for  the 
functions  of  the  Christian  ministry.  Let  the  distinction 
be  made  between  the  priest  who  officiates  for  the 
church,  and  the  ministry  which  is  appointed  to  pro- 
claim his  excellencies,  to  direct  the  guilty  to  him,  and 
to  instruct  the  church,  that  its  members  may  grow  in 
the  knowledge  of  him,  and  then  will  the  subject  open 
easily  before  us,  and  present  a  merciful  and  complete 
provision  for  every  part  of  our  case,  as  sinners  before 
God. 

In  accordance  with  the  facts  of  the  Saviour's  histo- 
ry to  which  we  have  referred,  is  the  account  which  the 
Apostle  gives  in  the  New  Testament  Leviticus  of  his 
appointment  to  the  priestly  office.  We  have  seen,  that 
no  delegated  authority  was  employed  in  the  investure  ; 
— that  by  the  Holy  Ghost  he  was  annointed,  and  by 
the  voice  of  the  living  God,  in  the  official  character 
which  he  now  publicly  assumed,  declared  to  be  his 
Son,  in  whose  person  and  work  he  was  well  pleased. 
So  the  Apostle  Paul  refers  to  the  appointment  which 
preceded  the  public  investiture,  as  a  solemn  transac- 
tion between  the  Father  and  the  Son,  on  his  assuming 
the  human  nature  in  which  the  office  was  to  be  dis- 


76 

charged ;  and  becoming  subject  to  those  infirmities, 
the  recital  of  which  enables  us  more  clearly  to  appre- 
hend him  as  a  merciful  and  faithful  High  Priest  for  us 
in  things  pertaining  to  God,  to  make  reconciliation  for 
our  sins,  and  succour  us  in  our  temptations.  "  For 
every  high  priest  taken  from  among  men,  is  ordained 
for  men  in  things  pertaining  to  God,  that  he  may  offer 
both  gifts  and  sacrifices  for  sins  :  who  can  have  com- 
passion on  the  ignorant,  and  on  them  that  are  out  of 
the  way ;  for  that  he  himself  also  is  compassed  with 
infirmity.  And  by  reason  hereof  he  ought,  as  for  the 
people,  so  also  for  himself,  to  offer  for  sins.  And  no 
man  taketh  this  honour  upon  himself,  but  he  that  is  called 
of  God,  as  was  Aaron :  so  also  Christ  glorified  not  him- 
self to  he  made  an  high  2rriest ;  but  he  that  said  unto 
him,  Thou  art  my  Son,  to  day  have  I  begotten  thee.  As 
he  saith  also  in  another  place,  Thou  art  a  priest  for 
ever  after  the  order  of  Melchisedec.  Who  in  the  days 
of  his  flesh,  when  he  had  offered  up  prayers  and  sup- 
plications with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  from  death,  and  was  heard  in  that 
he  feared ;  though  he  were  a  Son,  yet  learned  he  obe- 
dience by  the  things  which  he  suffered  ;  and  being 
made  perfect,  became  the  author  of  eternal  salvation 
unto  all  them  that  obey  him  ;  called  of  God  an  high 
priest  after  the  order  of  Melchisedec."* 

Connect  the  reiterated  declaration  of  the  order  of 

*  Heb.  V.  1—10. 


77 

Christ's  priesthood,  which  we  have  shown  to  be  in- 
dividual and  exclusive,  with  the  fact,  that  neither  in 
the  Hebrews  nor  in  any  other  book  of  the  New  Testa- 
ment, is  there  a  reference  to  any  other  priest  as  offici- 
ating for  the  Christian  church ;  and  with  the  statements 
contained  in  this  passage,  that  no  man  taketh  the 
honour  of  the  priesthood  upon  himself,  but  he  tiiat  is 
called  of  God  as  was  Aaron,— that  not  even  Christ 
glorified  himself  to  be  made  an  high  priest ;  and  we 
have  all  which  we  can  need  in  proof  of  the  first  part 
of  the  argument  of  this  chapter,  that  he  is  the  only 
priest  w'ho  is  authorized  to  officiate  for  the  church  of 
which  he  is  the  Head. 

How  lamentably  do  those  mistake  the  design,  and 
pervert  the  application  of  the  statement,  that  "  no  man 
taketh  the  honour  upon  himself,  but  he  that  is  called  of 
God  as  was  Aaron,"  who  quote  it  for  the  uncharitable 
purpose  of  nullifying  the  ministerial  functions  of  all, 
who  have  not,  like  themselves,  received  priest's  orders. 
Bigotry  is  defective  in  its  organs  of  vision,  and  there- 
fore often  stumbles  most  unhappily,  where  the  light, 
too  strong  for  its  eye,  shines  with  most  clearness. 
There  is  no  passage  in  the  Scriptures  which  more 
decisively  overthrows  all  the  pretensions  which  men 
make  to  the  office  of  the  priesthood,  than  does  this, 
which  is  most  commonly  quoted  for  their  support  and 
confirmation.  It  will  fully  sustain  an  assertion,  even 
stronger,  and  more  comprehensive  than  any  which  we 
have  yet  ventured  to  make ; — that  there  is  no  priest, 
8* 


78 

officiating  for  men  by  divine  appointment,  in  the  uni- 
verse of  God,  besides  Christ ;  because,  none  hut  he  can 
clearly  show,  like  Aaron  and  his  descendants,  a  call 
from  God  to  the  office  of  the  priesthood.  We  may, 
with  this  inspired  declaration  in  our  hand,  go  round 
the  world,  and  demonstrate  the  fallacy  of  every  pre- 
tension to  the  honour  of  the  priesthood,  by  whomso- 
ever made  ;  and  end  in  the  conclusion,  that  there  is 
no  other  name  under  heaven  given  among  men  where- 
by we  can  be  saved,  than  that  of  the  man  Christ  Je- 
sus ;  because  he  only  officiates,  by  divine  appointment, 
as  priest  and  mediator  between  God  and  man. 

It  will  not  for  a  moment  be  pretended,  that  the 
priests  of  any  of  the  idolatrous  systems  which  yet  exist 
in  the  earth,  can  show  that  they  have  a  call  from  God 
corresponding  with  that  of  Aaron.  They  disclaim  the 
authority  of  the  living  God  by  whom  Aaron  was  called  ; 
but  they  disclaim  it  in  vain,  for  they  are  destined,  with 
the  systems  which  they  uphold,  to  fiill  before  it.  The 
light,  which  chased  from  the  earth  the  delusions  which 
were  found  in  the  various  systems  of  classic  idolatry, 
is  spreading  amongst  them.  The  rod  of  the  Redeem- 
er's strength,  which,  when  it  was  first  sent  forth  from 
Sion,  broke  the  spell  of  the  strongest  enchantments 
under  which  the  mind  of  man  had  ever  been  held,  is 
already  carried  to  the  threshold,  or  has  entered  the 
interior  of  every  idolatrous  structure  which  is  found 
upon  the  globe.  Feeble,  despised,  and  reproached, 
may  be  the  hands  which  bear  it ;  but  its  work  is  deter- 


79 

mined  by  him,  who  hath  chosen  the  weak  things  of  the 
world  to  confound  the  things  which  are  mighty,  and 
its  execution  is  certain.  It  will  again,  as  in  classic 
regions  of  old,  leave  to  posterity  nothing  but  the  re- 
membrance and  the  name  of  the  systems,  the  deities, 
and  the  priests,  against  which  its  stroke  is  directed. 

Of  Jewish  priests,  besides  that  the  order  is  disan- 
nulled, none,  who  can  prove  their  descent  from  Aaron, 
are  to  be  found.  The  genealogical  tables  are  irre- 
coverably lost,  if  the  race  of  Aaron  itself  is  not  alto- 
gether extinct.  Could  a  descendant  of  Aaron  be  pro- 
duced, there  is  no  temple  in  which  he  could  officiate, 
no  altar  at  which  he  could  serve.  The  city,  in  which 
only  the  daily  rites  or  annual  solemnities  of  his  religion 
can  be  lawfully  observed,  is  desecrated,  and  trodden 
under  foot  of  the  gentiles.  The  mosque  of  Omar, 
reared  for  the  disciples  of  the  false  prophet,  stands 
upon  the  very  spot  on  which  David  placed  the  ark, 
and  Solomon,  subsequently  reared  the  temple  ;  and  it 
is  death  to  a  Jew  to  pass  over  its  threshold.*     No 

*  "  When  the  Romans  took  Jerusalem,  Titus  ordered 
his  soldiers  to  dig  up  the  foundations  both  of  the  city  and 
the  teinple  :  and  Terentius  Rufus,  the  Roman  general,  is 
stated  to  have  driven  a  ploughshare  over  the  site  of  the 
sacred  edifice.  When  the  caliph  Omar  took  Jerusalem, 
the  spot  had  been  abandoned  by  the  Christians.  Seid 
Eben  Batrik,  an  Arabian  historian,  relates,  that  the  caliph 
applied  to  the  patriarch  Sophronius,  and  inquired  of  him 


80 

vestige  of  any  priesthood,  which  could  boast  its  original 
appointment  to  be  from  God,  remains,  to  rival  the 
office,  or  obstruct  the  work,  which  belongs  exclusively 
to  Christ.  The  people,  (his  own  people,)  who  reject- 
ed him  when  he  came  to  them,  have  nothing  left,  which 
they  can  substitute  in  his  stead.  They  are  without  a 
king,  and  without  a  prince,  and  without  a  sacrifice, 
and  without  an  image,  and  without  an  ephod,  (that 
part  of  the  priest's  dress  which  distinguished  him  from 
all  other  men,  and  is  therefore  here  employed  to  desig- 
nate his  office,)  and  without  teraphim.  The  vital  and 
essential  principles  of  the  Jewish  religion, — that  re- 
ligion which  poured  such  copious  streams  of  light  and 
joy  into  the  breast  of  David,  and  of  those  who,  with 
accordant  hearts  and  voices,  responded  to  the  sym- 
phonies, or  united  in  the  chorus  of  his  psalms, — are 
transfused  into  the  Christian  system,  are  embodied  in 
the  person  and  work  of  him  who  is  our  atoning  sacri- 

what  would  be  the  most  proper  place  at  Jerusalem  for 
building  a  mosque.  Sophronius  conducted  him  to  the 
ruins  of  Solomon's  temple.  The  caliph  Abd-el-Malek 
made  additions  to  the  buildings,  and  enclosed  the  rock 
with  walls.  His  successor,  the  caliph  El-Oulid,  con- 
tributed still  more  to  the  embellishment  of  P^l-Sakhara, 
and  covered  it  with  a  dome  of  copper,  gilt,  taken  from  a 
church  at  Balbec.  The  crusaders  converted  this  temple 
of  Mahommed  into  a  Christian  sanctuary,  but  Saladin 
restored  it  to  its  original  use." — Modern  Traveller,  vol.  i. 
p.  93. 


81 

fice  and  interceding  priest.  The  light  of  Judaism,  In- 
creased to  sevenfold  brightness,  spreads  its  radiance 
over  the  Christian  church,  and  diffuses  peace  and  joy, 
through  believing,  in  the  heart  of  every  humble  disci- 
ple of  Christ :  while  the  Jew,  with  nothing  but  the 
name,  and  the  painful  initiatory  rite  of  his  own  religion, 
sits  mourning  in  darkness  and  despondency, — an  exile 
from  the  land,  and  a  rebellious  wanderer,  disowned 
by  the  God  of  his  fathers.  Bright  and  joyful  for  him- 
self, and  for  the  world,  will  be  the  day  when  he  shall 
look,  with  a  believing  eye,  on  Him  whom  he  has 
pierced ;  obtain  peace  with  his  offended  God  by  the 
blood  of  the  cross ;  be  raised  from  his  moral  and  po- 
litical debasement ;  and  be  incorporated  with  the 
Christian  fold  in  the  aggregation  of  its  numbers,  the 
perfection  of  its  light,  the  fulness  of  its  privileges,  and 
the  entu'eness  of  its  dependence  on  the  great  High 
Priest  of  our  profession,  the  only  mediator  between 
God  and  man. 

The  priests  of  the  Roman-catholic  church  may  pre- 
serve a  dignified  silence,  when  asked  by  an  hei^etical 
inquirer  to  show  the  call  of  their  order  to  be  like  that 
of  Aaron  ;  or,  if  they  condescend  to  reply,  may  expa- 
tiate most  profoundly  and  mysteriously  on  the  power 
derived  from  Peter,  the  authority  of  the  fathers,  the 
traditions  of  the  church  ;  and  endeavour  to  escape  the 
point  of  the  question,  by  surrounding  themselves  with 
a  wilderness  of  words ;  but  this  will  avail  only  with 
those  whose  minds  are  entirely  surrendered  to  their 


82 

guidance,  and  who  venture  to  think  upon  rehgious  sub- 
jects only  as  they  dictate.  Every  individual,  in  whose 
breast  the  spark  of  freedom  is  not  extinguished,  we 
would  remind, — that  Peter  was  no  priest  himself,  and 
had  no  command,  like  Moses,  to  confer  the  order  upon 
others  ;^— that  the  fathers  derived  no  priesthood  from 
the  Apostles,  and  cannot  authorize  its  assumption  by 
others  or  by  themselves  ; — that  tradition  was  the  delu- 
sive cover  of  the  enormous  corruptions  which  the 
Redeemer,  in  his  personal  ministry,  exposed,  and  the 
resource  of  the  degenerate  priests,  who  conspired  with 
the  elders  to  put  him  to  death ; — but  that  Aaron's  call 
was  written,  as  is  that  of  Christ,  explicitly,  and  fully, 
in  the  uncorrupted  word,  which  liveth  and  abideth  for 
ever.  No  priesthood  can  sustain  its  pretensions  to  an 
appointment  from  God,  which  cannot,  like  that  of 
Aaron,  show  us  its  institution,  its  designation,  its  pre- 
scribed mode  of  perpetuation,  its  specific  arrangements 
for  the  ritual  of  its  services,  on  the  same  authori- 
tative and  imperishable  pages.  With  whomsoever  the 
Romish  priesthood  originated,  there  was  no  call  from 
God.  It  was  honour  which  men  took  upon  them- 
selves. Its  titles  and  claims  are  founded  in  a  series  of 
usurpations,  which,  however  excellent  and  even  ex- 
emplary may  be  many  of  those  who  succeed  to  them, 
and  had  no  share  in  the  original  encroachment,  could 
be  entailed  with  no  better  right  than  is  found  in  the 
transmission  of  the  self-assumed  titles  and  ill-gotten 
booty  of  a  lawless  banditti.     Long  established  posses- 


83 

sion  may,  indeed,  give  legal  sanction  to  secular  claims 
which  originated  in  usurpation  ;  but  this  cannot  be  the 
case  with  ecclesiastical  and  spiritual  claims ;  because 
He  ever  lives  whose  prerogative  has  been  invaded  ; 
and  his  laws  and  institutions  remain  imperative  on 
the  conscience,  in  their  primitive  and  uncorrupted 
simplicity.* 

If  the  Roman-catholic  priesthood  cannot  show  a  call 
to  the  office,  like  that  which  could  have  been  present- 
ed by  the  descendants  of  Aaron,  of  course,  any  Prot- 

*  Those  who  require  any  thing  more  than  tradition  to 
substantiate  the  authority  of  a  priesthood,  will  consider 
the  following  paragraph  of  father  Calmet's  to  be  a  conces- 
sion of  the  whole  question.  It  assumes,  indeed,  the  ap- 
pointment of  "  priests  of  the  new  law  ;"  but  admits,  what 

destroys  the  assumption,  that  they  have  no  call  like  that  of 
Aaron. 

"We  have  enlarged  on  the  rights,  prerogatives,  func- 
tions, and  revenues  of  the  priests  of  the  old  law,  under 
the  foregoing  article.  We  cannot  do  the  same  in  respect 
to  the  priests  of  the  new  law,  because  neither  Christ  in  the 
Gospels,  nor  his  Apostles  in  any  of  their  writings,  have 
ordained  the  ceremonies  to  be  used  in  the  consecration  of 
priests,  or  elders,  in  the  administration  of  the  sacraments, 
nor  all  the  circumstances  which  may  accompany  those 
rites.  The  Apostles  left  some  things  to  the  wisdom  and 
discretion  of  the  church,  though  they  taught  them  to  the 
faithful  of  their  own  times  viva  voce." — CalmeVs  Diction- 
ary, Art.  Priest. 


84 

estants  who  derive  their  title  and  orders  through  the 
channel  of  the  older  church,  must  be  equally  deficient 
in  the  means  of  substantiating  their  claim.  Some  of 
the  wisest  apologists  of  the  English  Episcopal  church, 
indeed,  relinquish  the  claim,  and  admit  the  title  to  be 
improper.*     It  is  devoutly  to  be  wished,  that  the  title, 

*  "  Although,  in  truth,  the  word  presbyter  doth  seem 
more  fit,  and  in  propriety  of  speech  more  agreeable,  than 
priest,  with  the  drift  of  the  whole  gospel  of  Jesus  Christ." 
— Hooker. 

In  the  Book  of  Common  Prayer,  which  was  put  forth  by 
royal  authority,  for  Scotland,  when  the  effort  was  made  to 
force  episcopacy  upon  her,  I  believe  the  title  priest  was 
omitted,  and  presbyter  substituted  in  its  place.  If  the 
word  priest  is,  as  some  tell  us,  a  corruption  of  the  word 
presbyter  ;  why  (unless  the  church  has  some  unavoidable 
affinity  with  corruption)  cannot  the  pure  and  primitive  term 
be  employed  in  the  English  service-book  also  ;  instead  of 
one,  whose  equivocal  import  misleads,  not  merely  the  peo- 
ple, but  some  of  the  first  authorities  among  the  clergy? 
How,  on  the  hypothesis  referred  to,  are  we  to  construe  the 
following  passage  1  "  Who  are  the  best  friends  every 
minister  hath  in  his  parish  ?  They  who  attend  the  prayers 
and  sacraments  with  him  ;  who  are  edified  by  his  priest- 
hood as  well  as  by  his  preaching.^^ — Jones^  Essay  on  the 
Church, 

In  the  following  note  from  the  pen  of  another  approved 
writer,  subsequently  elevated  to  th§  bench,  the  American 
episcopalians,  who  it  would  appear  have  ventured  to  alter 


85 

with  every  remaining  vestage  of  the  claims  which  have 
been  associated  with  it,  were  removed  from  every 
Protestant  communion  ;  and  that  the  whole  were  able, 
with  unfettered  hands,  and  undivided  hearts,  to  assail 
this  remaining  citadel  of  anti-christian  delusion,  into 
which,  with  scarcely  any  molestation,  it  has  retired. 
Were  the  weakness  of  its  foundations  honestly  laid 

the  Liturgy  which  they  received  from  the  parent  church, 
are  gravely,  and  seriously  blamed,  for  having  relinquished 
that  which  involved  the  essence  of  the  sacerdotal  claim. 

"  It  deserves  to  be  noticed,  that  in  the  American  litur- 
gy this  form  "  (the  form  of  absolution)  "  is  omitted  in  the 
service  of  the  Visitation  of  the  Sick,  and  no  direction  is 
given  for  particular  confession  or  absolution.  In  the  form 
for  the  Visitation  of  Prisoners,  is  a  direction  to  the  minis- 
ter to  exhort  the  criminal  to  a  particular  confession  for  the 
sins  for  which  he  is  condemned  :  after  which,  the  minister 
is  to  declare  to  him  the  pardoning  mercy  of  God,  in  the 
form  which  is  in  the  Communion  Service,  which  is  the 
same  as  that  in  our  Communion  Service,  and  which  is  in 
supplicating  form.  Notvvithstanding,  therefore,  the  com- 
pilers of  this  liturgy  profess  that  their  church  is  far  from  in- 
tending to  depart  from  the  Church  of  England,  in  any  es- 
sential point  of  discipline  or  worship  ;  they  seem  to  have 
designed  to  relinquish  particular  confession  of  sins,  and  the 
authoritative  power  of  absolution  in  the  priesthood — its  es- 
sential and  important  claim,  and  without  which  the  sacer- 
dotal commission  is  destitute  of  sanctions." — Sermons  at 
the  Bampton  Lecture,  by  Dr.  Gray. 

9 


86 

open  to  the  public  eye,  by  those  who  have  tlie  power 
to  arrest  and  direct  its  attention ;  were  the  simple  but 
effectual  and  demonstrative  proposition,  No  official 
priest  but  Christ,  to  be  substituted  for  the  unworthy 
and  unapostolic  cry,  "  The  Church  is  in  danger,"  by 
those  who  can  control  and  direct  the  public  voice  ;  we 
might  then  expect,  that  the  adversaries  of  scriptural 
truth  would  tremble, — that  the  I)uhvarks  of  supersti- 
tion, like  the  walls  of  Jericho,  before  the  shouts  of  the 
Israelites,  would  fall  to  the  ground, — and  that  the  voice 
of  the  apocalyptic  angel  would  break  next  upon  the 
ear,  proclaiming,  "  Babylon  is  fallen,  is  fallen  ;"  "  Re- 
joice over  her,  thou  heaven,  and  ye  holy  Apostles  and 
Prophet?,  for  God  hath  avenged  you  on  her." 

By  the  holy  Prophets,  no  priest  is  predicted  for  the 
service  of  the  Christian  church,  but  Christ.  By  the 
holy  Apostles,  no  priest  is  described  as  officiating  by 
divine  appointment,  but  Christ.  He  only  is  called  of 
God  to  the  office,  as  was  Aaron ;  but  he,  superior  to 
Aaron,  is  appointed  with  the  solemnity  of  an  oath,  is 
appointed  exclusively  and  irrevocably,  for  all  genera- 
tions. "  The  Lord  hath  sworn,  and  will  not  repent, 
Thou  art  a  Priest  for  ever  after  the  order  of  Mclchise- 
dec." 

Those  who  introduce  another  priest,  invade  God's 
prerogative,  to  whom  alone  the  right  of  appointment 
belongs ;  detract  from  the  Saviour's  perfections,  as 
though  he  were  not  every  way  competent  to  the  work, 
which  the  Father  has  committed  exclusively  t-o  him 


87 

and  betray  the  interests  of  the  souls  of  their  fellow 
men,  who,  in  so  far  as  they  trust  to  the  work  of  the  in- 
truding priesthood,  are  withdrawn  from  reliance  on 
him,  to  whom  only  we  are  commanded  to  look,  and 
who  only  has  power  to  save.  In  too  many  instances, 
there  is  reason  to  fear,  the  withdrawment  has  been  en- 
tire, and  the  consequent  injury  irreparable.  How 
often,  in  the  hour  of  dissolution,  has  the  mind  been  oc- 
cupied, the  conscience  soothed,  and  the  hope  inspired, 
not  by  what  Christ,  but  by  what  the  priest,  has  per- 
formed. He  has  heard  the  confession,  has  pronounced 
the  absolution,  has  given  the  host,  has  administered  the 
unction,  and  therefore  all  is  safe.  Fatal  delusion  !  pro- 
duced by  rites,  which  possess  no  more  authority  or  ef- 
ficacy than  are  to  be  found  in  the  cabalistic  talisman, 
or  the  water  of  the  Ganges. 

And  not  unfrequently  among  Protestants,  the  bread 
and  wine  of  the  Lord's  supper  are  prostituted  to  a  simi- 
lar purpose  of  delusion  and  injury.  They  are  carried 
to  the  chamber  of  the  dying,  not  because  there  is  any 
command  or  precedent  in  the  Scriptures,  for  celebra- 
ting the  supper  under  such  circumstances ;  but,  because 
the  popish  error  still  lingers,  under  a  modified  form,  in 
the  Protestant  church, — that  there  is  virtue  in  the  ele- 
ments, when  they  have  been  officially  administered,  to 
make  our  peace  with  God,  and  afford  a  passport  to  his 
kingdom.  A  faithful  and  enlightened  minister  may,  in- 
deed, by  the  exercise  of  the  discretionary  power  which 
he  is  understood  to  possess,  in  reference  to  the  individ- 


88 

ual  administration  of  the  supper,  correct  the  evi! 
which  an  unscriptural  system  involves,  in  most  of  the 
cases  which  come  under  his  ovs^n  personal  care ;  but 
then  the  working  of  the  system,  when,  as  is  too  com- 
monly the  case,  it  is  intrusted  to  an  individual  who  is 
qualified  for  the  cure  of  souls,  only  by  his  being  invest- 
ed for  his  own  secular  advantage  with  the  orders  of 
the  priest,  is  lamentable  in  the  extreme.  In  every 
case,  whether  it  be  that  of  Catholic  or  Protestant,  in 
which  the  conscience  derives  its  peace  from  the  dis- 
charge of  official  rites  which  are  performed  by  men, 
there  is  something  brought  between  the  soul  and  God, 
as  the  ground  of  hope,  which  he  has  not  authorised, 
aud  which,  so  far  as  it  is  relied  upon,  deceives  and  be- 
trays, instead  of  securing  the  recipient.  The  ministers 
of  the  Christian  religion  are  to  stand  amongst  their  fel- 
low  men,  not  like  the  priests  in  the  temple,  discharging 
rites  through  which  there  was  access  to  God,  and  the 
enjoyment  of  his  favour  ;  but  like  John,  on  the  banks 
of  the  Jordan,  concerned  that  Christ  only  may  be  seen, 
relied  on,  and  followed,  and  pointing  to  him  as  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world  ; 
or  like  Moses,  when  he  had  raised  the  brazen  serpent 
upon  the  pole,  directing  the  languishing  and  closing 
eye  to  the  only  remedy  which  God  had  appointed : 
•'  For  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  has  the  Son  of  man  been  lifted  up  ;  that  who- 
soever believeth  in  him  might  not  perish,  but  have 
everlasting  life." 


89 

If,  as  we  hope  we  have  sufficiently  proved,  Christ 
is  the  only  Priest  officiating  by  divine  appointment  for 
the  Christian  church,  we  might,  on  this  fact  alone,  rest 
the  argument  of  the  second  head  of  our  general  prop- 
osition under  this  part  of  the  subject, — that  he  is  also 
the  all-sufficient  Priest.  The  argument  here  might  be 
comprised  in  few  words.  God,  in  the  infinity  of  his 
knowledge,  is  perfectly  acquainted  with  the  whole 
wants  of  the  whole  church.  In  the  infinity  of  his  re- 
sources, he  is  able  fully  to  provide  for  the  whole  wants 
of  the  whole  church.  If  he  make  any  provision  at  all, 
regard  to  the  honour  of  his  character  requires,  that  it 
should  be  perfect  and  complete.  He  has  provided  the 
church  a  priest,  in  the  person  of  his  Son.  He  has  ap- 
pointed no  other  to  the  office  ;  and  the  inference  is  un- 
deniable, that  the  church  can  want  no  other.  The 
perfection  and  completeness  of  Christ's  work  as  a 
priest,  must  not  however  be  summarily  dismissed.  It 
requires,  and  will  amply  reward,  extended  discussion, 
and  full  consideration.  While  we  shall  find  in  it 
abundant  confirmation  of  the  principles  which  have 
been  already  advocated,  we  shall  find  also  the  solid 
rock  on  which  to  build  our  hope,  when  every  other 
foundation  has  proved  on  examination  treacherous, 
and  has  given  way  beneath  us. 


9» 


SECTION  II. 


CHRIST    THE    ALL-SUFFICIENT    PRIEST THE    PERFECTION 

OF    HIS    SACRIFICE. 

"  And  almost  all  things  are  by  the  law  purged  with 
blood  ;  and  without  shedding  of  blood  is  no  remission. 
It  was  therefore  necessary  that  the  patterns  of  things 
in  the  heavens  should  be  purified  with  these  ;  but  the 
heavenly  things  themselves  with  better  sacrifices  than 
these.  For  Christ  is  not  entered  into  the  holy  places 
made  with  hands,  which  are  the  figures  of  the  true  ; 
but  into  heaven  itself,  now  to  appear  in  the  presence 
of  God  for  us;  nor  yet  that  he  should  offer  himself 
often,  as  the  high  priest  entereth  into  the  holy  place 
every  year  with  blood  of  others ;  for  then  must  he 
often  have  suffered  since  the  foundation  of  the  world ; 
but  now  once  in  the  end  of  the  world  hath  he  appear- 
ed to  put  away  sin  by  the  sacrifice  of  himself.  And 
as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the  judgment :  so  Christ  was  once  otfered  to  bear  the 
sins  of  many ;  and  unto  them  that  look  for  him  shall 
he  appear  the  second  time  without  sin  unto  salva- 
tion."* 

*  Heb.  ix.  22—28, 


91 

The  second  clause  of  this  beautiful  and  impressive 
passage  contains,  in  the  form  of  a  simple  axiom,  the 
leading  principle  of  divine  revelation.  It  is  the  key 
which  opens,  and  the  clue  which  conducts  through 
every  chamber  of  the  treasury  of  truth.  Those  who 
decline  its  use  stumble  at  the  threshold,  and  grope  in 
vain  to  find  an  entrance.  The  institution  of  sacrifices, 
— the  consecration  of  the  priest, — the  inspiration  of 
the  prophet, — the  incarnation  of  the  Redeemer, — the 
mission  of  the  Apostles, — the  work  of  the  ministry  of 
reconciliation,  from  its  establishment  till  time  shall 
end, — all  derive  their  meaning  and  importance  from 
the  fact,  "  that  without  shedding  of  blood  there  is  no 
remission." 

It  is  to  the  work  of  the  priest  that  our  attention  must 
be  confined.  When  the  father  of  every  family  was  a 
•  priest,  the  altar  was  the  place  where  he  conducted  the 
worship ;  and  he  could  come  with  his  household  ac- 
ceptably to  God;  only  as  he  brought,  like  Abel,  an 
animal  sacrifice,  a  living  victim,  whose  blood  might  be 
shed  before  it  was  presented  upon  the  altar.  When 
the  Jewish  dispensation  was  instituted,  besides  the 
particular  offerings  which  were  appointed  for  defined 
cases  of  transgression,  and  the  numerous  victims  for 
the  several  extraordinary  annual  solemnities,  twice 
every  day  the  priests,  on  behalf  of  the  people,  vk'ere  to 
shed  the  blood  of  a  lamb,  and  to  present  its  entire 
body  on  the  altar,  that  it  might  be  consumed  in  the 
fire  which  God  had  enkindled,  and  which  the  priests 


92 

were  .carefully  to  preserve  from  being  extinguished. 
Connected  with  this  rite,  and  dependent  on  its  ob- 
servance, was  the  promise,  that  God  would  dwell 
among  the  children  of  Israel,  and  be  their  God : — 

"  Now  this  is  that  which  thou  shalt  offer  upon  the 
altar ;  two  lambs  of  the  first  year  day  by  day  con- 
tinually. The  one  lamb  thou  shalt  offer  in  the  morn- 
ing ;  and  the  other  lamb  thou  shalt  offer  at  even  :  and 
with  the  one  lamb  a  tenth  deal  of  flour  mingled  with 
the  fourth  part  of  an  hin  of  beaten  oil :  and  the  fourth 
part  of  an  hin  of  wine  for  a  drink  offering.  And  the 
other  lamb  thou  shalt  offer  at  even,  and  shalt  do  thereto 
according  to  the  meat  offering  of  the  morning,  and  ac- 
cording to  the  drink  offering  thereof,  for  a  sweet 
savour,  an  offering  made  by  fire  unto  the  Lord.  This 
shall  be  a  continual  burnt  offering  throughout  your 
generations,  at  the  door  of  the  tabernacle  of  the  con- 
gregation, before  the  Lord  :  where  I  will  meet  you,  to 
speak  there  unto  thee.  And  there  I  will  meet  with  the 
children  of  Israel,  and  the  tabernacle  shall  be  sanctified 
by  my  glory.  And  I  will  sanctify  the  tabernacle  of 
the  congregation,  and  the  altar:  I  will  sanctify  also 
both  Aaron  and  his  sons,  to  minister  to  me  in  the 
priest's  office.  And  I  will  dwell  among  the  ciiildren 
of  Israel,  and  will  be  their  God."* 

The  time  of  presenting  the  continual  burnt  offering, 
on  the  appointment  of  which  this  gracious  promise 

*Exod.  xxix.  38—45. 


was  made,  and  on  the  observance  of  which  its  fulfil- 
ment depended,  was  at  nine  in  the  morning  and  at 
three  in  the  afternoon.  When  the  people  rested  in 
their  encampments  in  the  wilderness,  they  would  at 
these  hours  of  each  returning  day,  have  an  opportunity 
of  appearing  before  God  at  the  door  of  the  tabernacle, 
to  perform  the  worship  which  was  required,  and  enjoy 
the  manifestation  of  divine  favour  which  was  promised. 
The  tabernacle  was  pitched  in  the  midst  of  the  en- 
campment, an  open  space  for  the  reception  of  the 
people  was  left  around  it,  and  twice  every  day  would 
there  be  a  general  movement  towards  it,  from  the 
tents  of  those  who  valued  and  desired  to  observe  the 
institutions  of  God's  appointment.  The  object,  to 
which  on  each  occasion  every  eye  would  be  turned, 
was  an  innocent  lamb,  struggling  under  the  hand  of 
the  priest,  while  the  sacrificial  knife  was  plunged  into 
its  veins,  and  the  blood  which  was  its  life  was  poured 
out  upon  the  ground.  When,  however,  the  people 
took  possession  of  their  respective  inheritances  in  the 
land  of  promise,  it  was  impossible  that  they  should  as- 
semble daily  before  the  Lord,  at  the  place  which  he 
might  choose  for  the  tabernacle  to  be  fixed ;  and  the 
commandment  to  appear  was  then  restricted  to  three 
times  a  year,  at  the  great  annual  festivals.  Still,  the 
continual  burnt  offering  was  to  be  presented  on  behalf 
of  the  whole  of  the  people  as  before  ;  and  the  time  of 
its  presentation,  morning  and  evening,  was  the  hour  of 
prayer  throughout  all  the  land.     Those  who  dwelt  too 


94 

far  from  the  sanctuary  to  allow  of  their  going  to  it,  yet 
turned  their  faces  towards  it ;  and  by  virtue  of  the 
rites  which  were  there  performing,  presented  accep- 
tably their  supplications  to  God. 

And  be  it  remembered,  that  we  possess  other  powers 
of  vision  beside  the  eye.  The  imagination  can  em- 
body, and  vividly  present  scenes  which  we  know  to  be 
taking  place  beyond  the  ken  of  the  eye  ;  scenes,  which 
we  know  have  taken  place  ages  before  we  came  into 
existence  ;  scenes,  which  we  know  will  be  unfolded  in 
ages  which  are  yet  to  come.  And  the  workings  of 
the  imagination,  when  it  is  excited  and  impressed,  not 
by  the  figments  of  human  invention,  but  by  the  specific 
institutions,  the  simple  narrations,  the  unerring  tes- 
timony of  the  word  of  God,  rise  into  the  principle  of 
faith,  the  operative  principle  in  the  life  of  the  saints 
under  every  dispensation  of  religion  which  God  has  es- 
tablished in  the  world.  Things,  which  are  invisible  to 
sense,  are  realized  by  the  mind  ;  their  influence  is  felt ; 
they  are  applied  to  for  consolation ;  the  actions  are 
regulated  by  them  with  the  same  decision  and  force 
as  though  they  stood  out  in  material  forms  before  the 
eye,  and  spoke  with  audible  voices  to  the  ear.  The 
most  simple  and  unlettered  Christian,  who  has  im- 
plored the  promised  influences  of  the  Spirit  of  God, 
understands  and  feels  this ;  and  needs  no  corpored 
representations  to  bring  his  mind  into  contact  with  the 
cross  of  Christ,  and  the  cleansing,  tranquillizing,  joy- 
infusing  efficacy  of  his  atoning  blood.     The  man  who 


95 

has  not  this  principle  of  faith,  may  have  his  feelings 
wrought  upon  by  well-contrived  scenic  exhibitions  or 
by  powerful  local  associations  ;  but,  in  his  highest  state 
of  excitement,  he  will  be  as  far  from  the  enjoyment  of 
peace  with  God,  of  fellowship  with  him,  and  of  con- 
formity to  his  image,  as  he  was  before.  He  may,  as 
did  many  of  the  crusaders,  weep  floods  of  religious 
tears  on  one  day,  and  burn  with  deadly  rage,  or  in- 
dulge in  gross  licentiousness,  on  the  next.  The  re- 
ligion which  ministers  only,  or  principally,  to  the 
senses,  will  often  feed  the  fires  which  corrupt  nature 
has  enkindled  in  the  breast,  and  by  the  frequent  and 
specious  demand  for  the  exercise  of  the  passions,  give 
intensity  to  their  strength,  and  confirm  them  in  a 
dominion  more  powerful  and  despotic  than  they  would 
otherwise  have  possessed.  Such  a  religion,  wherever 
it  has  been  found,  has  come  not  from  above,  but  from 
beneath.  God's  institutions  have  ever  presented 
enough  that  was  material  to  lay  hold  on  the  inferior 
part  of  our  nature  , — to  show,  that  the  body  and  its 
senses,  as  well  as  the  soul  and  its  nobler  faculties,  are 
his,  and  were  made  for  his  service  ;  but  then,  what 
has  been  material  in  his  institutions  has  been  con- 
structed, like  the  ladder  w  hich  Jacob  saw,  to  facilitate 
our  ascent  to  a  region  which  is  ethereal,  to  associate  us 
with  attendants  which  are  spiritual,  to  bring  us  into  the 
secret  place  of  his  own  presence,  that  we  may  con- 
verse with  him  as  the  Father  of  our  spirits,  and  dwell 
under  the  shadow  of  his  wings. 


96 

The  skill  and  subtlety  of  Satan  have  been  displayed, 
in  placing  his  corruptions  on  the  basis  of  God's  insti- 
tutions, to  obstruct  the  soul  in  its  ascent,  to  engross  it 
with  inferior  objects,  and  at  length  to  drag  it,  fettered 
and  debased,  to  grovel  again  upon  the  earth.  The 
Patriarch  had  only,  by  divine  appointment,  his  altar, 
and  his  victim.  Of  sights  or  sounds,  none  other  which 
were  artificial  ministered  to  his  devotion.  Around 
him  were  God's  works,  not  man's  :  the  light  of  the 
day,  emblematic  of  the  simple  purity  and  lustre  of  the 
worship  which  he  presented,  not  the  dim  religious 
gloom  in  which  the  soul  is  subdued  by  superstitious 
power.  But  from  this  simple  patriarchal  stock,  what 
multiform,  wide-spreading,  and  durable  systems  of 
idolatrous  worsliip,  have,  by  engrafting,  been  pro- 
duced !  The  altar,  and  the  victim,  show  the  root 
from  which  they  have  grown  ;  but  with  what  fruits  of 
bitterness,  impurity,  and  cruelty,  have  the  branches  of 
the  unnatural  scions  ever  abounded  !  The  Jew,  when 
he  went  at  the  festivals  to  the  place  of  general  assem- 
bly, witnessed  rites  more  numerous,  and  ceremonies 
more  imposing,  than  had  ever  been  presented  at  the 
more  domestic  scenes  of  patriarchal  worship ;  but,  in 
his  ordinary  and  daily  services,  he  was  thrown  more 
entirely  upon  the  resources  of  the  mind,  than  was  the 
patriarch  himself  He  could  not  place  an  altar  near 
his  dwelling,  nor  select  from  his  flock  a  victim  for 
sacrifice  whenever  he  chose  ;  but  if  he  were  an 
Israelite  indeed,  he  could,  and  did,  draw  near  in  spirit 


97 

unto  God,  in  the  daily  and  solitary  exercises  of  his 
devotion  when  he  was  absent  from  the  temple,  as  well 
as  when  he  was  present  with  the  multitude,  where  the 
lamb  was  led  to  the  slaughter,  and  its  blood  of  typical 
atonement  was  shed. 

Nor  did  the  worship  which  was  presented  in  the 
temple,  correspond  in  the  means  by  which  it  was  ren- 
dered impressive,  with  that  which  is  produced  by 
artificial  excitements  amid  the  sombre  shades  of  the 
gloomy  gothic  pile.  At  its  services,  the  people  in 
their  worship,  and  the  priests  in  those  of  their  minis- 
trations which  were  visible  to  the  people,  had  over 
them,  the  blue  canopy  of  heaven  ;  and  around  them, 
the  unobstructed  light  of  the  day.  The  capacious 
altar,  with  its  inextinguished  fire,  and  numerous  whole 
burnt  offerings,  could  not,  like  the  altai's  which  are 
reared  for  the  presentation  of  an  unbloody  sacrifice, 
be  covered  with  vaulted  roofs,  adorned  with  curious 
workmanship.  The  courts,  in  which  the  many  thous- 
ands of  Israel  could  assemble,  were  too  extensive  to 
admit  a  covering ;  too  densely  crowded  at  the  festivals, 
to  have  rendered  any  confinement  of  the  atmosphere 
consistent  with  the  safety  of  the  worshippers.  The 
hour  of  daily  service  in  the  morning,  was  when  the 
sun  had  advanced  half-way  to  its  meridian ;  and  in 
the  evening,  when  it  had  descended  but  half-way  to 
the  gates  of  the  west.  The  festivals,  excepting  that  of 
the  Passover,  which  was  not  celebrated  in  the  temple, 
were  holden  in  the  day.  Its  worshippers  "  were 
10 


98 

children  of  the  hght,  and  of  the  day,  not  of  the  night, 
and  of  darkness." 

And  here,  trusting  that  the  reader  will  excuse  the 
short  digression  which  we  are  indulging,  we  may  ob- 
serve, how  the  argument  for  the  use  of  the  altar,  and 
the  host,  and  the  crucifix,  and  the  images,  and  the  pic- 
tures, and  the  relics,  and  all  the  paraphernalia  of  Ro- 
man-catholic worship,  falls  through,  and  breaks  to 
pieces,  even  when  compared  with  the  use  of  what  was 
corporeal  in  Judaism  itself.  So  far  was  it  from  being 
necessary  that  the  people  should  have  material  excite- 
ments to  sustain  their  daily  devotion,  that  they  were 
strictly  forbidden  to  offer  a  sacrifice,  at  any  other  place 
than  that  at  which  the  sanctuary  was  fixed,  and  to 
which  the  great  mass  of  the  people  could  go  only  three 
times  a  year.  With  the  same  strictness  were  they  for- 
bidden to  make  any  graven  image,  any  likeness  of  any 
thing  that  was  in  the  heaven  above,  or  in  the  earth  be- 
neath, or  in  the  waters  under  the  earth,  which  might 
be  bowed  down  to  or  worshipped  ;  so  that  represen- 
tations of  the  lamb,  or  the  altar,  or  the  priest,  we  may 
be  sure  they  had  none.  Nor  was  a  Jew  allowed  to 
disturb  the  sepulchres  of  the  dead  for  the  purpose  of 
obtaining  the  relics  of  a  saint ;  though  it  was  well 
known  where  Abraham,  and  Isaac,  and  Jacob,  and  Jo- 
seph lay ;  and  the  latter  was,  according  to  the  man- 
ner of  the  Egyptians,  embalmed.  A  Jew  would  have 
felt  himself  defiled  by  touching  the  dead  body  of  Abra- 
ham himself.     Above  all,  would  the  sanctuary  of  the 


99 

living  God  have  been  desecrated  by  depositing  any 
portion  of  a  dead  body  in  it.  No  lustration  could 
have  removed  the  pollution,  till  every  particle  of  the 
offensive  dust  had  been  cleared  away.  It  remained 
for  the  delicate  perceptions  of  the  sublime  and  an- 
gelical doctors  of  the  Christian  church,  to  discover 
how  much  odour  of  sanctity  could  be  enclosed  in  a 
coffin ;  for  their  pure  and  sacred  hands  to  open  the 
precious  perfume,  and  exhibit  to  the  adoring  multitude 
the  inestimable  fragments  of  shrivelled  members  and 
decaying  bones  ;  for  their  penetrating  genius  to  make 
manifest  how  much  the  souls  and  the  bodies  of  the  liv- 
ing, might  be  benefitted  by  approaching  the  mouldering 
ashes  of  the  dead  ;  for  their  clear  and  syllogistic  rea- 
soning to  demonstrate,  how  one  and  the  same  frag- 
ment of  a  saint  could  exist,  and  perform  its  miraculous 
functions,  in  distant  places,  and  at  one  period  of  time  ; 
for  their  generous  disinterestedness  to  show,  at  how 
cheap  a  rate  they  could  dispense  the  miraculous  vir- 
tues which  were  intrusted  to  their  guardian  care.  Or 
rather,  it  remained  to  be  shown,  how  far  the  demon  of 
craft  and  covetousness  could  impose,  under  the  veil  of 
sanctity,  on  the  understanding  and  consciences  of  men  ; 
— how  far  the  name  of  Christianity  could  be  prostitu- 
ted, for  furthering  the  purposes  of  delusion  and  fraud ; 
— how  far  the  best,  and  most  spiritual  religion  ever  es- 
tablished in  the  world,  might  exceed  (being  corrupted) 
in  folly  and  debasement  the  worst.  The  Mahomedan 
legend  of  the  miraculous  suspension  of  the  dead  body 


100 

of  their  prophet,  is  rational  and  dignified,  when  com- 
pared with  the  mass  of  silly  and  sickening  legends  that 
are  connected  with  the  relics  of  Roman-catholic  saints. 
Judaism,  instead  of  being  carnal  "and  inferior,  was 
spiritual  and  elevated,  when  compared  with  what  has 
been  called  Christianity,  as  it  has  sometimes  been  ex- 
hibited in  the  Roman-catholic  church.  The  worship 
of  the  Jew,  when  he  was  in  the  temple,  was  performed 
in  the  clear  light  of  heaven  ;  nothing  but  living  objects 
were  around  him,  and  instructive  types  before  him ; 
and  when^absent  from  the  temple,  it  was  the  exercise 
of  the  spirit  only,  unassisted  by  any  object  which  the 
eye  beheld. 

The  rites,  however,  which  were  performed  in  the 
temple,  had  in  them  no  inherent  efficacy,  and  were 
therefore  to  continue  but  for  a  season.  "  For  it  is  not 
possible,  that  the  blood  of  bulls  and  of  goats  should  take 
away  sin.  Wherefore,  when  he  (Christ)  cometh  into 
the  world,  he  saith,  Sacrifice  and  offering  thou  would- 
est  not,  but  a  body  hast  thou  prepared  me :  in  burnt 
offerings  and  sacrifices  for  sin  thou  hast  had  no  pleas- 
ure. Then  said  I,  Lo,  I  come,  (in  the  volume  of  the 
book  it  is  written  of  me,)  to  do  thy  will,  O  God. 
Above,  when  he  said,  Sacrifice  and  offering  and  burnt 
offerings,  and  offering  for  sin,  thou  wouldest  not,  neith- 
er hadst  pleasure  therein,  (which  are  oflcrcd  by  the 
law,)  then  said  he,  Lo,  I  come  to  do  thy  will,  O  God. 
lie  taketh  away  the  first,  that  he  may  establish  the  sec- 
ond.    Bv  the  which  will  we  are  sanctified,  through  the 


101 

offering  of  the  body  of  Jesus  Christ  once  lor  a'.!.  And 
every  priest  standeth  daily  ministering,  and  offering 
oftentimes  the  same  sacrilices  which  can  never  take 
away  sins.  But  this  man,  after  he  had  otlered  one  sac- 
rifice for  sins,  for  ever  sat  down  on  the  right  liand  of 
God ;  from  iienceforth  expecting  till  his  enemies  be 
•  made  his  footstool.  For  by  one  offering,  he  hath  per- 
fected for  ever  them  that  are  sanctified."* 

Now,  while  the  declaration,  that  •'  without  shedding 
of  blood  there  is  no  remission,"  sufficiently  exposes  the 
pretension,  that  there  is  efficacy,  or  use,  in  the  sacrifice 
of  the  mass,  which  is  an  unbloody  sacrifice  ;  the  reit- 
erated declarations  in  both  of  the  passages  which  we 
have  quoted  from  the  Hebrews,  that  Christ's  sacrifice 
was  one,  and  offered  once  for  all,  precludes  the  possi- 
bility of  introducing  any  other  sacrifice  for  sin  whatso- 
ever. The  appointment  of  the  sacrifice,  like  the  ap- 
pointment of  the  priest,  is  one  and  exclusive.  So  soon 
as  that  one  sacrifice  had  been  offered,  in  the  body 
which  had  been  prepared  for  the  work  of  expiation, 
the  will  of  God,  in  the  provision  made  for  the  removal 
of  human  guilt,  was  at  once,  and  for  ever,  completely 
performed.  The  sacrifices,  as  well  as  the  priests  of 
the  first  dispensation,  were  taken  away ;  that  the  sec- 
ond, combined  and  complete  in  Christ,  might  alone  be 
established.  The  satisfaction  in  the  first,  though  offer- 
ed by  Divine  appointment,  was  not  entire ;  the  com- 

*  Heb.  X.  4—14. 
10* 


102 

placence  in  them  was  not  perpetual.  They  were  pre- 
paratory and  introductory,  yet,  in  some  respects,  im- 
perfect prefigurations  of  the  sacrifice  of  Christ,  who  is 
the  Lamb  of  God,  offered  once  for  all,  to  take  away 
the  sin  of  the  world  ; — of  the  world,  as  including  its 
former,  as  well  as  subsequent  generations.  They  of 
former  generations  without  us  could  not  be  made  per-- 
feet.  Their  sacrifices,  unconnected  with  our  sacrifice, 
were  of  no  value, — could  not  take  away  sin.  They 
were  rendered  efficacious,  by  the  anticipated  virtue  of 
the  one  Christian  sacrifice,  actually  offered  in  the  end 
of  the  Old  Testament  ages,  but  slain,  in  the  immuta- 
ble purposes  of  the  Father,  from  the  foundation  of  the 
world.  He  sees  the  end  from  the  beginning,  and  calls 
things  which  are  not  as  though  they  were  ;  and  his  eye, 
resting  upon  the  sacrifice  which  his  son  was  to  offer, 
could  be  satisfied  with  the  sacrifices  of  the  law  no  fur- 
ther than  as  they  were  offered  through  faith  in  the 
promise  of  his  Son ;  he  would  suffer  their  continuance 
no  longer  than  the  time  when  the  promise  was  fulfilled, 
and  the  Son,  assuming  the  body  which  was  prepared, 
put  away  sin  by  the  sacrifice  of  himself. 

It  is  here  important  for  us  to  inquire  on  what  grounds 
the  efficacy,  the  exclusive  efficacy  of  the  sacrifice, 
which  Christ  has  oflTered  for  us,  rests.  It  rests  on  the 
dignity  of  his  person,  and  consequent  value  of  his 
blood.  In  his  person,  the  divine  and  human  natures 
are  mysteriously  united.  "God  is  manifest  in  the 
flesh."    The  human  nature,  which  he  derived  through 


103 

the  virgin  from  our  common  father,  identified  him  with 
us  as  bone  of  our  bone,  and  flesh  of  our  flesh ;  and  ren- 
dered him  a  proper  substitute  to  bear  the  imputation 
of  our  guilt,  and  the  expression  of  divine  displeasure 
which  it  deserved  ;  while  the  Divinity  imparted  the 
value  and  meritorious  efficacy  of  divine  perfection  to 
the  sacrifice  which  he  offered.  If  there  be  divine  per- 
fection in  the  sacrifice,  then  it  follows,  that  nothing  can 
be  wanting  to  it, — that  nothing  can  be  associated  with 
it, — that  no  limits  can  be  put  to  the  range  or  power  of 
its  application, — that  no  conception  of  ours, — that  no 
conception  of  any  finite  mind,  can  comprehend  all 
which  it  is  able  to  effect.  The  blood  which  has  been 
shed  for  the  remission  of  sins,  is  the  blood  of  Jesus 
Christ,  God's  Son  ;  and  to  whatever  character  it  be 
applied, — in  whatever  country, — in  whatever  age  of 
the  world, — in  whatever  multiplicity  of  cases, — it 
cleanseth  from  all  sin.  It  can  do  this  under  the  Chris- 
tian dispensation,  and  now  that  it  is  set  before  us  in  the 
word  of  God,  which  may  be  hid  in  the  heart,  w  ithout 
the  intervention  of  any  outward  rites  whatever.  The 
eye  of  faith  can  look  to  the  atoning  sacrifice  :  the  lip  of 
devotion  can  supplicate  pardon  on  its  account ;  and 
then  the  conscience,  which  was  uneasy,  feels  tranquil- 
lity, by  the  sprinkling  of  its  blood  ;  the  burden  of  guilt 
falls  off',  and  rolls  away  ;  and  the  heart  joys  in  God 
through  our  Lord  Jesus  Christ,  by  whom  it  has  receiv- 
ed the  atonement.  This  exercise  is  the  habit  of  the 
true  Christian's  life.     In  its  production  and  preserva- 


104 

tion,  he  is  indebted  to  the  written  word,  which  he 
reads  ;  to  the  preaching  of  the  gospel  which  he  hears ; 
and  to  the  institution  of  the  supper,  which  he  observes. 
But  then,  no  portion  of  the  tranquillizing  efficacy  is  in 
them,  but  in  the  sacrifice  to  which  they  conduct  him, 
and  to  which,  in  their  absence,  as  well  as  in  their  en- 
joyment, he  can  repair.  His  conscience  is  easy,  not 
because  he  has  gone  through  the  forms  of  an  appointed 
ritual ;  but  because  he  has  applied  to  Christ,  who,  in 
the  means  of  grace,  has  been  set  before  him  ; — because 
he  has  cast  the  burden  of  his  guilt  upon  him,  and  com- 
mitted the  keeping  of  his  soul  unto  him.  "  The  life 
which  he  lives  in  the  flesh"  is,  like  that  of  the  Apostle, 
"  by  the  faith  of  the  Son  of  God,  who  loved  him,  and 
gave  [himself  for  him."  Christ,  in  the  power  of  his 
cleasing  blood,  dwells,  by  faith,  in  his  heart,  the  peren- 
nial spring  of  peace  nnd  joy, — the  hope  of  glory. 

If  restrictions  exist  in  the  actual  enjoyment  of  the 
advantages  which  are  provided  in  the  atonement, 
those  restrictions  arise,  not  from  any  imperfection  in 
the  sacrifice  itself,  but  from  the  censurable  inaptitude 
of  those  who  are,  or  who  should  be,  the  recipients  of 
its  virtue.  If  limitation  or  fluctuation  of  peace  and 
joy  is  found,  in  the  case  of  any  individual  who  has  by 
faith  received  the  atonement,  it  results  from  some  re- 
maining obscurity  in  his  views  of  divine  truth ;  from 
the  contraction  of  his  desires ;  or  from  the  restraint  of 
his  prayers.  In  Christ  we  are  not  straitened,  but  in 
ourselves.     His  kind  and  gentle  reproof  to  us,  as  well 


105 

as  to  his  disciples  of  old,  is,  "  Hitherto  ye  have  asked 
nothing  in  my  name :"  his  command, — "  Ask,  and  ye 
shall  receive,  and  your  joy  shall  be  full."     If  the  be- 
lieving reception  of  the  atonement   is   partial   only, 
among  those  to  whom  it  is  proclaimed,  the  fault  is  to 
be  attributed  to  the  perverseness  of  the  human  mind 
on  religious  subjects, — its  preference  of  error  to  truth, 
— of  darkness  to  light, — of  the  transitory  and  delusive 
enjoyments  of  sense,  to  the  spiritual  blessings  in  heav- 
enly places,  which  are  in  Christ  Jesus,     It  may  be 
resolved  into  the  reason  declared  by  the  Redeemer  to 
the  Jews,  as  matter  of  deepest  lamentation,  "  Ye  will 
not  come  unto   me  that  ye  might  have  life  ;"   and  it 
should,  in  every  case,  be  met  by  the  heart-stirring 
question  of  the  Apostle,  "  How  shall  ye  escape,  if  ye 
neglect  so  great  salvation  ?"     If  the  world  is  but  par- 
tially enlightened  with  the  knowledge  of  the  fact,  that 
an  atoning  sacrifice  has  been  offered  for  it, — a  sufficient 
reason  may  be  assigned,  in  the  want  of  enterprise, 
zeal,  and  devotedness  on  the  part  of  those  whose  duty 
it  has  been  to  send  abroad  the  proclamations  of  re- 
deeming mercy.     The  churches  which  the  Apostles 
formed,  before  John,  who  survived  his  brethren,  had 
rested  from  his  labours,  had  begun  to  cool  in  their  first 
love,  and  relax  from  their  first  works ;   and  having 
neglected  to  spread  the  light,  which  they  possessed, 
around  them,  their  own  candlestick  was  at  length  re- 
moved out  of  his  place.     The  mass  of  those  who,  ia 
what  has  been  subsequently  called  the  church,  have 


106 

worn  orders  of  various  degrees,  and  have  presumed 
themselves  to  be  the  legitimate  successors  of  the  Apos- 
tles, have  forgotten,  what  should  have  been  the  climax 
of  the  proof, — the  practical  part  of  the  demonstration. 
It  seems  not  to  have  occurred  to  them,  that,  if  they 
were  indeed  the  successors  of  the  Apostles,  apostolic 
duties  became  immediately  and  imperatively  binding 
upon  them ;  the  duties  of  giving  up  all  for  Christ,  and 
carrying  his  gospel  to  the  ends  of  the  earth.     Those 
who  did  profess  to  tread  in  the  steps  of  the  Apostles 
mistook  both  the  object  which  they  had  in  view,  and 
the  means  by  which  they  sought  its  accomplishment. 
They  went,  not  so  much  to  proclaim  the  unsearchable 
riches  of  Christ  to  the  heathen,  as  to  extend  the  boun- 
daries, and  increase  the  influence  and  revenues,  of  a 
secular  church.     Instead  of  carrying  with  them  the 
incorruptible  seed  of  the  word  of  God,  to  sow,  and  to 
water,  they  tried  to  transplant  the  full-grown  ritual  of 
the  Roman  church.     The  result  was  what  might  have 
been  expected.     Instead  of  an  abundant  harvest,  from 
the  germinating  seed  at  length  rewarding  the  labour 
of  the  patient  husbandman,  and  furnishing  the  store 
for  the  perpetuation  an  J  extension  of  the  same  living 
power  and  ripening  fruits ; — the  tree,  originally  a  para- 
site itself,  bore  no  fruit,  and  soon  withered  and  died. 
Protestant  churches,  in  their  struggle  for  emancipation 
from  antichristian  oppression,  almost  overlooked  the 
condition  of  the  heathen  ;  and  in  resting  to  enjoy  the 
peace  which  they  had  with  difficulty  obtained,  lost 


107 

much  of  their  purity  and  vigour.  They  are  but  be- 
ginning to  awaken  to  a  sense  of  their  responsibihty, 
and  to  a  conviction  of  the  fact,  that  their  own  vitality 
can  be  sustained  only  as  they  are  obedient  to  their 
Master's  command,  in  spreading  his  gospel  through 
the  world. 

It  argues  nothing  against  the  perfection  of  the  sun, 
that  there  are  many  individuals  in  the  world  who  un- 
happily are  blind,  and  incapable  of  receiving  its  light ; 
— that  there  are  many  more  who  are  foolish,  who  close 
their  eyes  in  unnatural  slumbers,  while  its  radiance  is 
'pouring  around  them,  awake  when  its  glories  are  de- 
parting, trim  their  artificial  lights,  display  the  tinsel  of 
their  borrowed  plumage,  and  revel  through  the  night, 
until  the  sun  again  arises,  rational  men  go  forth  to  their 
labours,  and  creatures,  not  gifted  with  reason,  lay  them 
down  in  their  dens ; — that,  there  are  many  extensive 
and  fertile  tracts  in  the  world  which  it  illumines,  where 
there  is  no  intelligent  eye  to  enjoy  and  improve  its 
cheering  and  vivifying  beams.     The  sun  itself  is  un- 
affected by  these  circumstances  of  earthly  restriction 
and  human  imperfection.     Wherever  there  has  been 
an  open  eye  to  receive  its  light,  from  the  first  day  of 
its  creation  down  to  the  present  hour,  it  has  poured  it 
freely  and  copiously  around.     If  the  human  race,  in 
its  successive  generations,  had  been  multiplied  in  their 
numbers  a  hundred-fold,  it  could  equally,  and  without 
individual  diminution,  have  illumined  the  whole.     Its 
fountain  of  radiance  is  still  unexhausted,  undiminished, 


I 


108 

undiminishable.     We  possess  its  light  as  clearly  and 
regularly  as  did  our  fathers,  and  so  will  our  posterity, 
in  their  remotest  generations.     It  is  the  most  perfect 
of  God's  material  works  of  which  we  have  any  knowl- 
edge ;  the  most  glorious  in  its  appearance,  unchanging 
in  its  substance,  diffusive  in  its  influence,  powerful  and 
beneficial  in  its  operation.     And  yet,  in  the  sun,  there 
is  found  only  created  and  communicated  perfection ; 
in  the  atoning  sacrifice  of  Christ,  there  is  the  perfec- 
tion which  is  inherent  and  divine.     In  the  fulness  of 
its  meritorious  efficacy,  there  is  all  which  the  church 
or  the  world  can  want;   a  fulness  which,  in  all  its 
generations,  to  whatever  period  they  may  be  extended, 
and  to  whatever  numbers  they  may  be  multiplied,  can 
never  be  exhausted  or  diminished.    Its  glory,  diffusive 
like  that  of  the  sun,  but  infinitely  more  rich  in  the 
value  of  the  influence  which  it  imparts,  will  at  length 
shine  before  all  nations,  will  attract  every  eye,  and 
cheer  every  dwelling  of  mankind.     Christ,  as  an  aton- 
ing sacrifice,  has  been  lifted  up  upon  the  cross,  and 
the  declaration  must  be  fulfilled,  that  all  men  shall  be 
drawn  unto  him.      God,  with  whom  one  day  is  as  a 
thousand  years,  and  a  thousand  years  is  as  one  day,  is 
not  slack  concerning  his  promise,  which  he  made  to 
Abraham,  as  some  men  count  slackness.     It  has  been 
written  with  his  finger ;  it  lives  before  him  in  his  word  ; 
it  is  pleaded  with  him  by  his  people  ;  it  forms  the  basis 
and  warrant  of  their  exertions ;  the  steady  and  unfail- 
ing motive  to  their  perseverance ;  the  assurance  of 


109 

their  ultimate  success ;  the  ground  of  their  anticipated 
triumph  over  selfishness,  suspicion,  reproach,  slander, 
and  opposition,  that  in  the  seed  of  Abraham  (which  is 
Christ)  all  the  families  of  the  earth  shall  be  blessed. 
To  his  one  perfect  sacrifice  for  sin,  the  eye  of  every 
guilty  descendant  of  Adam  must  at  length  be  directed  ; 
on  its  efficacy  every  heart  be  taught  exclusively  to 
rest ;  for  the  pardon  and  full  salvation  which  it  freely 
impai'ts,  every  tongue  be  tuned  to  melody  and  joy. 


II 


SECTION  III. 

CHRIST    THE  ALL-SUFFICIENT    PRIEST THE    PREVALENCY 

OF    HIS   INTERCESSION. 

"  And  they  truly  were  many  Priests,  because  they 
were  not  suffered  to  contmue  by  reason  of  death ;  but 
this,  (that  is,  Christ,)  because  he  continueth  ever,  hath 
an  unchangable  priesthood.  Wherefore  he  is  able  also 
to  save  them  to  the  uttermost,  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  intercession  for 
them."* 

Now,  as  the  sacrifice  of  Christ  was  prefigured  daily 
in  the  Jewish  temple,  by  the  offering  of  the  lamb ;  so 
the  intercession  of  Christ  was  prefigured  with  the 
same  frequency  by  the  associated  rite,  the  presenta- 
tion by  the  priest  of  the  smoking  censer  on  the  altar  of 
incense  :  "  And  thou  shalt  put  it"  (the  altar  of  incense) 
"  before  the  vail  that  is  by  the  ark  of  the  testimony ; 
before  the  mercy-seat,  that  is  over  the  testimony,  where 
I  will  meet  with  thee.  And  Aaron  shall  burn  thereon 
sweet  incense  every  morning :  when  he  dresseth  the 
lamps,  he  shall  burn  incense  upon  it ;  and  when  Aaron 

*  Heb.  vii.  23—25. 


Ill 

lighteth  the  lamps  at  even,  he  shall  burn  incense  upon 
it ;  a  perpetual  incense  before  the  Lord,  throughout 
your  generations."* 

In  the  blessing  of  Levi,  therefore,  Moses,  the  man 
of  God,  said  of  his  sons,  "  They  shall  put  incense  be- 
fore thee,  and  whole  burnt  sacrifice  upon  thine  altar/'f 
When  solonion  sent  to  the  king  of  Tyre,  for  materials 
for  building  the  temple,  he  informed  him,  that  it  was 
to  be  dedicated  to  God,  to  burn  before  him  "sweet 
incense,"  as  well  as  the  burnt-offering,  morning  and 
evening.  When  Abijah,  the  son  of  Rehoboam,  in  the 
war  which  was  waged  against  him  by  the  revolted 
tribes,  asserted  the  justice  of  his  cause,  he  reminded 
them,  that  on  his  side  the  priests,  which  ministered 
unto  the  Lord,  were  the  sons  of  Aaron,  and  that  "  they 
burned  unto  the  Lord,  every  morning  and  every  even- 
ing, burnt  sacrifices  and  sweet  incense."J  And  Luke 
informs  us,  respecting  Zacharias,  that  "while  he  exe- 
cuted the  priest's  ofiice  before  God,  in  the  order  of 
his  course,  according  to  the  custom  of  the  priest's 
office,  his  lot  was  to  burn  incense  when  he  went  into 
the  temple  of  the  Lord :  and  the  whole  multitude  of 
the  people  were  praying  without,  at  the  time  of  in- 
cense."§ 

It  will  be  remembered,  in  illustration  of  these  asso- 
ciated rites,  (the  bleeding,  lamb  and  the  priest  present- 

*  Exod.  XXX.  6 — 8.  I  Deut.  xxxiii.  10. 

I  2  Chron.  xiii.  11.  §  Luke  i.  8—10. 


112 

ing  the  censer  of  incense),  that  when  Noah  came  fortli 
from  the  ark,  and  again  took  possession  of  the  earth, 
from  which  the  deluge  had  swept  every  living  thing 
that  had  breathed  upon  it ;  his  first  work  was  to  build 
an  altar  to  the  Lord.  Of  every  clean  beast,  and  of 
every  clean  fowl,  which  had  been  preserved  with  him- 
self and  his  family  in  the  ark,  he  offered  burnt  offer- 
ings upon  the  altar.  And  then,  with  the  prospect  of 
man's  renewed  apostacy  before  him,  and  implying  that 
a  sacrifice  has  power  to  avert  a  deserved  curse,  and 
secure  the  perpetuation  of  undeserved  blessings,  it  is 
immediately  added,  "  And  the  Lord  smelled  a  sweet 
savour  ;  and  the  Lord  said  in  his  heart,  I  will  not  again 
curse  the  ground  any  more  for  man's  sake  ;  for  "  (be- 
cause that)  "  the  imagination  of  man's  heart  is  evil  from 
his  youth  :  neither  will  I  again  smite  any  more  every 
thing  living,  as  I  have  done.  While  the  earth  remain- 
eth,  seed-time  and  harvest,  and  cold  and  heat,  and  sum- 
mer and  winter,  and  day  and  night  shall  not  cease. 
And  God  blessed  Noah  and  his  sons,  and  said  unto 
them,  Be  fruitful,  and  multiply,  and  replenish  the 
earth."* 

Now,  to  the  Jews,  for  their  own  meditation  and  in- 
struction, as  well  as  that  they  might  preserve  it  for  fu- 
ture ages,  and  ultimately  for  universal  circulation,  was 
committed  this  portion  of  the  oracles  of  God.  And 
when,  while  the  lamb  which  had  been  slain  before 

*  Gen.  viii.  21.  22.  ;  ix.   1. 


113 

them,  was  consuming  upon  their  own  altar,  they  saw 
also  the  fragrant  cloud  of  incense  from  the  censer  of 
the  priest  ascend,  and  spread  itself  over  the  vail,  which 
concealed  from  the  eye  the  glory  of  the  Shechinah  ;  by 
what  they  saw,  and  by  the  wide-spreading  odour  of 
the  incense  which  they  inhaled,  they  must  have  been 
reminded  of  the  inspired  declaration,  that  when  Noah's 
sacrifice  was  offered,  "  the  Lord  smelled  a  sweet  sa- 
vour."    They  had  the  testimony  of  their  senses  to  the 
fact,  that  with  their  sacrifice  a  sweet-smelling  odour 
was  coming  up  before  God  whom  they  worshipped. 
Here  also  they  saw  the  way  in  which  the  punishment 
which  their  own  sins  deserved  (for  there  is  no  man 
which  sinneth  not)  was  to  be  adverted,  and  the  unde- 
served blessings  which  they  needed,  were  to  be  ob- 
tained.    It  was,  by  the  interposition  between  them 
and  God,  of  a  lamb  which  had  been  slain ;  and  of  a 
priest,  who  was  living  to  present  the  odour  of  the 
sacrifice  before  him.     Let  it   be   remembered,  that 
these  associated  rites  were  repeated  every  morning 
and  every  evening  in  the  temple,  at  the  hour  when 
the  people  assembled  for  prayer ;  and  that  whether 
the  people  were  many  or  few  ; — the  company  of  those, 
who  like  Anna  were  never  absent  from  the  temple  at 
the  hour  when  its  daily  services  were  performed ;  or 
the  more  numerous  assembly  of  those  who  dwelt  with- 
in a  Sabbath-day's  journey  of  the  holy  place,  and  con- 
tented themselves  with  a  weekly  attendance   on  its 
courts ;  or  the  multitudes  who  came  to  it  m  the  be- 
II* 


114 


ginnings  of  the  months ;  or  the  general  concourse  of 
the  nation  three  times  in  the  year ; — still  the  continual 
burnt  offering  was  ever  the  same  :  one  lamb  for  the 
altar  of  burnt  offering,  and  one  priest  with  his  censer 
for  the  altar  of  incense.  Neither  the  additional  lambs 
on  the  Sabbath,  nor  the  bullocks  and  lambs  in  the  be- 
ginnings of  their  months,  nor  the  multitudinous  victims 
at  the  festivals,  w^ere  ever  to  interfere  with  the  simple 
institution  of  the  daily  service,  nor  to  alter  its  ciiarac- 
ter;  they  were  to  be  presented  beside  the  continual 
burnt-offering.* 

And,  as  there  was  but  one  altar  of  either  kind  for 
burnt  offering  or  for  incense,  and  from  the  latter  but 
one  censer  at  a  time  sent  up  its  fragrant  perfume ; 
where,  we  may  ask,  on  the  desecration  of  that  altar, 
and  the  rending  of  the  veil  before  which  it  stood,  is 
the  authority  by  which  another  altar  of  any  descrip- 
tion has  been  reared  in  any  other  place,  or  another 
censer  of  incense  any  where  enkindled  to  present  be- 
fore God  ?  The  Jewish  priests  could  not  rear  an  al- 
tar wherever  they  chose,  nor  enkindle  the  incense  as 
often  as  they  pleased.  God  had  confined  them  to  one 
place  for  their  service,  to  one  altar  for  their  blirnt  of- 
ferings, to  one  altar  for  their  incense,  to  one  fire  (the 
fire  which  he  himself  had  enkindled)  in  which  to  con- 
sume their  sacrifices  ;  to  the  tim^at  which  the  incense 
was  to  be  enkindled,  and  the  manner  in  which  it  was 

*    Vide   Numb,  ^xviii. 


115 

to  be  presented.  It  was  death  to  deviate  from  his  ap- 
pointment. Fire  from  his  presence  consumed  the 
men  who  engaged  in  unauthorised  rites,  or  enkindled 
the  incense  with  any  but  sacred  fire.  How  comes  it 
to  pass,  that  altars  may  now  be  as  numerous  as  places 
of  worship  ?  that  they  may  stand  side  by  side  under 
the  same  roof,  reared  to  the  Virgin,  and  to  the  saints, 
as  well  as  to  the  Creator  ?  that  the  sacrifice  of  the 
mass  can  be  offered  as  often  as  people  like  to  pay  for 
it  ?  that  instead  of  one  lamb  for  many  people,  there 
may  be  many  masses  for  one  person  ?  that  the  censer 
of  incense  may  be  enkindled  whenever  the  priest 
chooses  to  officiate,  and  with  whatever  fire  he  likes  to 
employ  ?  We  ask,  why  ?  and  by  what  authority  all 
this  is  done  ?  but  no  answer  can  be  given  more  satis- 
factory, than  that  which  Aaron  gave  to  Moses,  when 
he  said,  "  I  cast  the  gold  into  the  fire,  and  there  came 
out  this  calf!"* 

*  No  better  authority  is  there  for  the  altars  of  the  Ro- 
man-catholic church,  than  there  was  for  that  which  Aaron 
buiU  before  the  golden  calf;  or  that  which  Jeroboam  built 
at  Bethel,  and  on  which  at  length,  in  fulfilment  of  the  in- 
spired prediction,  and  as  an  expression  of  divine  displeas- 
ure against  the  innovation,  the  priests  themselves,  who  had 
burned  incense  upon  it,  were  offered.  If  it  be  said,  that 
Gideon,  and  David,  and  Elijah,  each  one  in  his  day,  built 
an  altar,  besides  the  one  which  God  had  appointed  for  the 
people,  it  is  answered,  That  neither  of  these  were  priests — 
that  each  one  of  them  had  received  a  special  commissioa 


116 

It  is  only  where  ignorance  of  what  Judaism  actual- 
ly was,  prevails,  that  any  religious  system,  assuming  to 
be  analogous  to  it,  can  stand.  Let  the  true  features 
of  the  Jewish  hierarchy  be  once  fully  laid  open  to  the 
public  eye ;  and  then,  any  other  hierarchy  which  may 
have  been  represented  as  bearing  affinity  to  it,  will  be 
compelled  to  withdraw  its  claims,  and  to  have  its  pre- 

frorn  God,  which  superseded  all  ordinary  rules — and  that 
the  altar,  which  by  each  of  them  was  built,  was  not  for  a 
constant  service  for  the  people,  but  for  a  special  and  indi- 
vidual occasion,  in  which  was  manifest  the  reason  for  de- 
parting from  ordinary  rules.     How  jealous  the  generation 
which  Joshua  led  into  Canaan  was,  against  any  innovation 
on  God's  appointment,  may  be  seen  by  referring  to  their 
conduct,  when  they  had  heard  that  the  two  tribes  and  a 
half,  whose  possessions  were  eastward  of  Jordan,  had 
built  an  altar  like  that  which  was  at  Shiloh.     "  The  whole 
congregation  of  the  children  of  Israel  gathered  themselves 
together  at  Shiloh,  to  go  up  to  war  against  them."     And 
nothing  but  the  assurance  that  no  intention  was  ever  form- 
ed of  presenting  a  sacrifice  upon  it, — that  the  suspicion  of 
this  having  been  intended  was  a  grief  to  them, — that  they 
wished  only  to  possess  a  standing  and  durable  memorial 
for  their  descendants  of  their  right  to  attend  the  altar 
which  was  in  Shiloh ;  could  induce  the  tribes  which  were 
in  arms,  to  lay  aside  the  intention  which  they  had  formed* 
"  to  go  up  against  them  in  battle,  to  destroy  the  land 
wherein  the  children  of  Reuben  and  Gad  dwelt."     Josh- 
ua xxii. 


117 

tensions  to  relationship  considered  as  a  legend  of  the 
olden  time.     In  fact,  nothing  corresponding  with  Ju- 
daism can  again  be  established  in  our  world.     Its  types 
were  types  of  things  which  are  now  in  heaven,  and 
which  cannot  again  be  brought  down  to  the  earth. 
They  are  embodied  in  the  offices  of  Christ's  priest- 
hood, and  can  never  again  be  required  or  allowed  in 
the  services  of  men.     The  heavenly  things  themselves 
are  presented   to  our  view,  and  the  earthly  things, 
which  were  the  patterns  of  them,  as  being  no  longer 
necessary,  and  for  ever  withdrawn.     Christ  himself, 
the  Apostle  tells  us,  were  he  on  earth,  would  not  be  a 
priest.*     He  was  not  a  descendant  of  Aaron,  and  there- 
fore could  not  legally  officiate  in  the  temple,  in  which 
the  Levitical  priesthood  offered  gifts  according  to  the 
law.     He  ministers  in  the  true  tabernacle,  which  the 
Lord  pitched,  and  not  man.     He  is  entered  "  not  into 
the  holy  places  made  with  hands,  which  are  the  figures 
of  the  true ;  but  into  heaven  itself,  now  to  appear  in 
the  presence  of  God  for  us."f      There  is  now  the 
Shechinah  of  glory,  pervading  aud  enlightening  with 
its  radiance  every  part  of  the  celestial  temple  ;  there 
is  the  mercy-seat,  to  which  all  nations  are  now  invited 
to   come,  and  from  which,  for  Gentiles  as  well  as 
Jews,  the  copious  streams  of  pardon   and   salvation 
flow ;  there  are  the  cherubim,  not  carved  in  beaten 
gold,  but  living  in  the  constant  exercise  of  high  intelli- 

*  Heb.  viii-  4.  f  Heb.  ix.  23. 


118 

gence,  of  burning  zeal,  of  reverential  avre,  and  rever- 
berating widely  as  the  beams  of  the  divine  radiance 
extend,  the  unceasing  cry,  "  Holy  !  holy  !  holy  !  is 
the  Lord  of  hosts !"  and  there,  more  glorious  than 
Aaron,  with  blood  more  precious,  with  purity  more 
spotless,  with  titles  more  numerous  and  dear  to  men ; 
with  many  crowns  upon  his  head,  and  the  names  of 
his  people  upon  his  heart,  has  the  great  High  Priest 
of  our  profession  entered,  to  minister  for  us. 

By  the  new  and  living  way  which  he  has  consecra- 
ted for  us,  we  have  now  spiritual  access  with  boldness 
into  the  holiest  place  of  the  heavenly  sanctuary.  We 
are  come,  not  to  the  terrors  of  JNIount  Sinai,  from 
which  the  law  was  proclaimed,  nor  to  the  bondage  of 
the  hills  of  antichristian  Rome,  on  which  the  man  of 
sin  has  been  enthroned  ;  but  we  are  "  come  unto 
Mount  Sion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem  ;  and  to  an  innumerable  company 
of  angels  ;  to  the  general  assembly  and  church  of  the 
first-born  which  are  written  in  heaven ;  and  to  God 
the  Judge  of  all ;  and  to  the  spirits  of  just  men  made 
perfect ;  and  to  Jesus  the  mediator  of  the  new  cove- 
nant ;  and  to  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel."*  We  may  be  con- 
nected by  fraternal  ties,  with  congregations  of  faith- 
ful men,  which  constitute,  as  of  old,  the  churches  of 
the  respective  localities  in  which  we  dwell ;  but  we 

*  Heb.  xii.  22—24. 


119 

affiliate  only  with  the  Jerusalem  which  is  above, 
which  is  free,  and  is  the  mother  of  us  all.  There  he 
officiates,  "  of  whom  the  whole  family  in  heaven  and 
earth  is  named,"  to  secure  the  acceptance  of  the  ser- 
vices which  we  at  present  perform,  and  the  ultimate 
and  joyful  entrance  of  our  disembodied  spirits  into 
the  splendour  of  its  glories,  the  dignity  of  its  fellow- 
ship, the  sanctity  of  its  employments,  and  the  consum- 
mation of  its  bliss. 

John,  in  one  of  the  visions  with  which  he  was  fa- 
voured in  the  Isle  of  Patmos,  saw  him  engaged  in  his 
work.  The  symbols  of  the  vision  were  taken  from 
the  Jewish  temple,  and  the  title  which  he  wore  was  one 
of  the  many  which  he  has  associated  with  that  of 
priest :  "  And  another  angel  came  and  stood  at  the  al- 
tar, having  a  golden  censer :  and  there  was  given  unto 
him  much  incense,  that  he  should  offer  it  with  the 
prayers  of  all  saints  upon  the  golden  altar  which  was 
before  the  throne.  And  the  smoke  of  the  incense, 
which  came  with  the  prayers  of  the  saints,  ascended  up 
before  God,  out  of  the  angel's  hand."*  And,  that  to 
his  intercession  the  world  is  indebted,  for  every  exemp- 
tion which  it  enjoys  from  the  plagues  which  its  guilt  de- 
serves, as  well  as  the  saints,  for  the  acceptance  of  their 
prayers,  is  most  impressively  taught,  by  the  verses 
which  follow :  "  And  the  angel  took  the  censer,  and 
filled  it  with  fire  of  the  altar,  and  cast  it  into  the  earth : 

*  Rev.  viii.  3,  4. 


120 

and  there  were  voices,  and  thunderings,  and  lightnings, 
and  an  earthquake.  And  the  seven  angels,  which  had 
the  seven  trumpets,  prepared  themselves  to  sound. — 
The  first  angel  sounded,  and  there  followed  hail  and 
fire  mingled  with  blood,  and  they  were  cast  upon  the 
earth :  and  the  third  part  of  trees  was  byrnt  up,  and 
all  green  grass  was  burnt  up.  And  the  second  angel 
sounded,  and  as  it  were,  a  great  mountain  burning  with 
fire  was  cast  into  the  sea ;  and  the  third  part  of  the 
sea  became  blood ;  and  the  third  part  of  the  creatures 
which  were  in  the  sea,  and  had  life,  died  ;  and  the  third 
part  of  the  ships  were  destroyed.  And  the  third  an- 
gel sounded,  and  there  fell  a  great  star  from  heaven, 
burning  as  it  were  a  lamp,  and  it  fell  upon  the  third  part 
of  the  rivers,  and  upon  the  fountains  of  waters  ;  and 
the  name  of  the  star  is  called  wormwood :  and  the 
third  part  of  the  waters  became  wormwood;  and 
many  men  died  of  the  waters,  because  they  were 
made  bitter.  And  the  fourth  angel  sounded,  and  the 
third  part  of  the  sun  was  smitten,  and  the  third  part  of 
the  moon,  and  the  third  part  of  the  stars ;  so  as  the 
tliird  part  of  them  was  darkened,  and  the  day  shone 
not  for  a  third  part  of  it,  and  the  night  likewise.  And 
I  beheld,  and  heard  an  angel  flying  through  the  midst 
of  heaven,  saying  with  a  loud  voice,  Woe,  woe,  woe,  to 
the  inhabiters  of  the  earth,  by  reason  of  the  other 
voices  of  the  trumpet  of  the  three  angels,  which  are 
yet  to  sound."* 

*  Rev.  viii.  5—13. 


121 

The  incense  from  the  censer,  rendered  acceptable 
as  sweet  smelHng  odour  the  prayers  of  the  saints.  The 
restriction  of  the  intercession,  emblemmatically  repre- 
sented by  the  casting  of  the  censer  to  the  earth,  leaves 
the  curses  of  God's  law  free  course  to  roll  over  the  re- 
gions of  corruption  and  guilt.  The  censer  of  the  priest 
of  the  Christian  church,  like  the  rod  of  Moses,  can 
bring  plagues  upon  the  proud,  as  well  as  deliverance 
for  the  captives,  and  blessings  for  the  distressed.  Like 
the  pillar,  interposed  between  the  flock  of  Israel  and 
the  armed  hosts  of  Pharaoh,  it  is  brightness  and  safety 
to  the  former ;  it  is  blackness  and  dismay  to  the  latter. 

The  casting  of  the  censer,  which  belongs  to  the  Sa- 
viour's priestly  office,  to  the  earth,  clearly  indicates, 
that  it  was  on  account  of  ecclesiastical  corruptions 
among  those  for  whom  it  would  otherwise  have  been 
presented,  that  the  plagues  which  followed  were  in- 
flicted. The  plagues  which  followed  the  opening  of 
the  seals,  which  are  described  in  the  sixth  chaper,  fell 
upon  the  Roman  empire  when  it  was  a  persecuting 
pagan  power  ;  those  which  we  have  quoted,  and  which 
followed  the  trumpets,  after  the  empire  became  Chris- 
tian.*    That  the  pagan  empire,  in  which  Christianity 

*  "  As  the  seals  foretold  the  state  and  condition  of  the 
Roman  empire  before  and  till  it  became  christian,  so  the 
trumpets  foreshevv  the  fate  and  condition  of  it  afterwards. 
'  The  sound  of  the  trumpet,'  as  Jeremiah  says,  and  as  every 
one  understands  it,  '  is  the  alarm  of  war,'  and  the  sounding 
of  these  trumpets  is  designed  to  rouse  and  excite  the  na- 
12 


122 

had  been  so  repeatedly  persecuted,  should  have  been 
visited  with  expressions  of  divine  displeasure,  can  ex- 
cite no  surprise ;  but,  that  the  Roman  empire  chris- 
tianized, v^ith  Christianity  for  the  first  time  establish- 
ed and  endoM^ed,  instead  of  enjoying,  as  uninspired 
men  would  have  predicted,  an  unmingled  cup  of  pros- 
perity, should  have  the  prophetic  page  of  its  history 
illumined  with  not  one  cheering  ray  of  promise ;  re- 
lieved by  not  one  Hue  of  relenting  pity ;  but,  like  Eze- 
kiel's  scroll,  written  within  and  without,  only  with 
lamentation,  mourning  and  woe  ; — that  its  woes  should 
be  more  unmingled,  and  in  more  unbroken  succession, 
than  the  prophetic  page  of  its  pagan  history  contained, 
does  induce  us  with  astonishment  to  ask,  How  can  this 
be  !  The  only  answer  which  can  be  given  is,  that 
Christianity,  as  it  appeared  before  the  eye  of  the  world, 
in  the  character  and  ceremonial  observances  of  the 
mass  of  its  professors,  was  no  longer  that  which  Christ 
had  originally  made  it ;  was  no  longer  that  which  in 
his  government  of  the  earth  he  would  own ;  was  no 
longer  that  for  which,  in  his  priestly  office,  he  would 
intercede.  Those  who  composed  what  was  called  the 
church,  had  made  or  chosen  other  priests  besides  him, 
and  were  inhaling  the  perfume  of  censers,  which  he 

lions  against  the  Roman  empire,  called  a  third  part  of  the 
world,  as  perhaps  including  the  third  part  of  the  world,  and 
being  seated  principally  in  Europe,  the  third  part  of  the 
world  at  that  time." — Bishop  Newton  on  the.  Prophecies. 


123 

had  never  authorized.  He  cast  his  own,  whose  efficacy 
was  disregarded,  filled  with  the  fire  of  indignation, 
amongst  them ;  and  awful  voices  followed,  and  thun- 
ders rolled,  and  lightnings  flashed,  and  earthquakes  in- 
spired their  terror,  and  plagues  spread  their  desolation 
around,  and  sounds  of  Woe  !  woe  !  woe  !  by  reason  of 
the  voices  of  the  trumpets,  were  heard. 

There  are  no  sins  which  God  visits  with  heavier 
judgments,  than  he  does  the  sins  of  those  who  corrupt 
the  institutions  of  his  worship ;  because  there  are  no 
sins,  which,  in  their  consequences,  inflict  such  injury 
upon  mankind.  When  Nadab  and  Abihu,  the  sons  of 
Aaron,  took  either  of  them  his  censer,  and  put  fire 
therein,  and  put  incense  thereon,  and  offered  strange 
fire  before  the  Lord,  which  he  commanded  them  not, 
there  went  fire  from  the  Lord,  and  devoured  them,  and 
they  died  before  the  Lord.  When  Korah,  Dathan, 
and  Abiram,  with  the  two  hundred  and  fifty  princes  of 
the  people,  rose  up  before  Moses,  and  murmured  on 
account  of  the  sacerdotal  pre-eminence  which  Aaron 
possessed,  and  wished  to  usurp  the  priesthood  which 
had  been  given  exclusively  to  him,  they  and  their  ad- 
herents miserably  perished.  The  two  hundred  and 
fifty  leaders  of  the  usurpation  were  allowed  to  take 
the  censers  in  their  hand,  but  the  experiment  which 
they  made  in  an  unauthorized  office,  was  fearful  and 
ruinous,  both  to  themselves  and  their  adherents ; — their 
adherents  were  swallowed  up  in  an  earthquake,  and 
they  themselves  were  consumed  by  fire.     "  And  it 


124 

came  to  pass  as  he  (Moses)  had  made  an  end  of  speak- 
ing all  these  words,  that  the  ground  clave  asunder  that 
was  under  them  ;  and  the  earth  opened  her  mouth,  and 
swallowed  them  up,  and  their  houses,  and  all  the  men 
that  appertained  unto  Korah,  and  all  their  goods  ;  they, 
and  all  that  appertained  to  them,  went  down  alive  into 
the  pit,  and  the  earth  closed  upon  them,  and  they  per- 
ished from  among  the  congregation.  And  all  Israel 
that  were  round  about  them  fled  at  the  cry  of  them  ; 
for  they  said,  Lest  the  earth  swallow  us  up  also.  And 
there  came  out  a  fire  from  the  Lord,  and  consumed 
the  two  hundred  and  fifty  men  that  offered  incense."* 
The  brass  of  which  their  censers  were  made,  was  af- 
terwards, by  divine  command,  converted  into  broad 
plates  for  a  covering  to  the  altar,  to  be  a  sign  bef-^re  the 
children  of  Israel,  a  memorial  to  them,  "  that  n.  .ran- 
ger wnich  is  not  of  the  seed  of  Aaron  come  near  to  of- 
fer incense  before  the  Lord ;  that  he  be  not  as  Korah 
and  as  his  company."f 

If  those,  who  have  taken  upon  themselves  the  office 
in  the  Christian  church  to  which  Christ  only  has  been 
appointed  by  the  Father,  who  burn  incense  without 
any  authority  from  God,  who  kindle  it  with  fire  which 
never  came  from  heaven,  nor  ever  flamed  on  any  altar 
which  the  Scriptures  warrant,  were  well  to  consider 
this  memorial,  it  would  teach  them  a  very  difl^erent 
application  of  the  passages  which  we  have  quoted, 

*  Numb.  xvi.  31—35.  f  Numb.  xvi.  40. 


125 

from  those  which  they  are  accustomed  to  make. 
They  would  see  that  the  correspondence  of  the  cases 
most  closely  and  ominously  affects  themselves;  and 
that  there  is  reason  for  serious  apprehension,  on  ac- 
count of  the  antichristian  nature  of  the  office  which 
they  have  sustained,  and  the  work  which  they  have 
discharged. 

The  memorial  of  the  Old  Testament  church  should 
also  be  connected  with  that,  scarcely  less  obvious  and 
impressive,  which  has  been  presented  in  the  New, — 
the  scourges  of  every  name  which  repeatedly  deso- 
lated the  Christian  Roman  empire,  and  which  have 
embodied  in  admonitory  facts  the  prophetic  outUne  of 
its  woes.  How  many  times  have  the  places,  which 
men  calling  themselves  Christian  priests,  pretended,' 
by  unauthorized  rites,  to  consecrate,  been  palpably 
desecrated  before  the  world,  and  trodden  down  by  the 
foot  of  barbarian  rudeness,  and  Mahomedan  scorn ! 
How  often  have  the  altars,  on  which  incense  uncom- 
manded  smoked,  been  overturned,  and  stained  with 
the  blood  of  those  who  ministered  before  them  !  How 
has  the  eastern  part  of  the  Roman  empire,  on  which 
the  woes  of  the  fifth  and  sixth  trumpets  more  espe- 
cially fell,  and  w^hich  once  comprised  the  provinces 
most  illustrious  and  flourishing,  been  desolated,  de- 
populated, and  politically  and  morally  debased  !  There 
Christianity  first  spread  and  flourished,  and  was  first 
corrupted;  and  there  the  scourge  of  the  false  prophet 
has  been  most  frequently  and  fearfully  applied.  Next 
12* 


126 

to  the  sufferings  of  the  Jews,  who  deprecated  all  share 
in  the  work  of  the  Priest  of  the  Christian  Church,  and 
exclaimed,  "  His  blood  be  upon  us  and  our  children," 
have  been  the  sufferings  of  the  Christians  who  disre- 
garded his  work,  and  trusted  to  the  priesthood  which 
men  had  usurped.  That  which  was  spoken  of  old  to 
degenerate  Israel,  has  been  illustrated  and  fulfilled  in 
degenerate  Christendom  :  "  Behold,  all  ye  that  kindle 
a  fire,  that  compass  yourselves  about  with  sparks; 
walk  in  the  light  of  your  fire,  and  in  the  sparks  that  ye 
have  kindled  ;  this  shall  ye  have  of  mine  hand,  ye  shall 
lie  down  in  sorrow," 

The  people  and  the  priesthood  of  the  western  re- 
gions of  Christianity,  while  they  contemplate  the  me- 
morial which  is  presented  for  their  consideration  in 
the  east,  should  remember,  that  the  prophetic  woes  of 
the  seventh  trumpet  are  not  yet  exhausted.  They  are 
commensurate  with  the  existence  of  corruption  in  the 
church,  and  they  hang  with  direful  portent  over  the 
seat  and  focus  of  corruption — the  mystic  Babylon.  In 
the  days  of  the  voice  of  the  seventh  angel,  the  mystery 
of  God  is  to  be  finished  ;  corruptions  are  to  be  exposed, 
and  punished,  and  cleared  away  from  the  church ;  and 
then  the  world  to  be  uni  /crsally  blessed. 

If,  however,  against  those  who  turn  aside  from  the 
work  of  Christ,  to  trust  to  the  inventions  of  men,  the 
fire  of  the  disregarded  censer  burns  with  indignation, 
the  truth  remains  inviolable  and  unchanging,  that  he  is 
able  to  save  them  to  the  uttermost,  who  come  unto 


127 

God  by  him ;  because  for  them  he  ever  liveth  to  make 
intercession.  Such  there  have  been  in  every  period 
of  the  Christian  degeneracy,  preserved,  hke  the  seven 
thousand  who  had  not  bowed  the  knee  to  Baal,  in  the 
period  of  Jewish  degeneracy.  They  may  have  been 
so  obscure,  retired,  or  scattered,  as  to  have  escaped 
the  attention  of  the  seducing  Jezebel  of  the  Christian 
church ;  or  their  names  may  have  been  cast  out  by 
her  as  evil,  and  handed  down  to  posterity  with  epithets 
of  reproach ;  or  they  may  have  been  sometimes  the 
victims  of  her  cruelty  and  rage.  They  have  however 
formed  the  true  church,  against  which  the  gates  of 
hell  have  never  prevailed.  Their  principles  have  been 
preserved,  professed,  and  perpetuated.  They  are  now 
proclaimed,  and  rapidly  spreading  through  the  world. 
There  is  a  daily  augmenting  number,  who,  notwith- 
standing the  minor  and  non-essential  differences  which 
prevail  among  them  in  ritual  and  forms,  yet  approxi- 
mate in  heat,  and  enjoy  the  unity  of  spirit,  while  they 
hold  with  firm  and  unshaken  hand  the  cardinal  truths 
which  the  Apostles  taught ;  that  there  is  but  one  God, 
and  one  Mediator  between  God  and  man,  the  man 
Christ  Jesus ;  that  only  by  the  baptismal  power  of  his 
Spirit  applying  to  the  conscience  the  virtue  of  atoning 
blood,  can  they  enjoy  the  pardon  of  sin ;  that  only  by 
the  prevalence  of  his  intercession  can  they  obtain  ac- 
ceptance with  God,  and  enjoy  the  light  of  his  favour. 
They  have  access  through  Christ,  as  their  only  priest, 
by  one  Spirit,  unto  God,  as  their  Father.    They  are 


128 

built,  not  upon  the  foundation  of  any  hierarchy  of  hu- 
m£ui  construction,  but  upon  the  foundation  of  the  Apos- 
tles and  Prophets,  Jesus  Christ  himself  being  the  chief 
corner-stone.  The  incense  from  his  censer  is  still 
presented  with  the  prayers  of  all  saints ;  and  there 
are  four  circumstances  in  the  character  and  work  of 
the  Priest  through  whom  they  are  presented,  which 
combine  to  secure  the  acceptance  of  the  prayers,  and 
the  salvation  of  those  by  whom  they  are  offered. 

I.  The  Priest  who  intercedes,  is  the  perfect  represen- 
tative of  all  those  who  come  to  God  by  him. 

When  the  Jewish  high  priest  entered  once  a  year 
into  the  holiest  place  of  the  temple,  with  the  blood  of 
atonement,  and  the  censer  of  incense  ;  he  wore  upon 
his  ephod  the  breast-plate,  on  which  was  engraved  the 
names  respectively  of  all  the  tribes  of  Israel.  He 
appeared  before  God,  therefore,  as  the  representative 
of  the  whole  of  the  people.  He  sprinkled  upon  and 
before  the  mercy-seat  the  blood  which  had  been  shed 
to  atone  for  the  whole,  and  presented  the  incense  on 
behalf  of  the  whole.  But,  while  he  went  within  the 
vail,  as  the  representative  of  the  whole  of  the  people, 
the  supposition,  that  there  was  any  merit  in  himself,  or 
in  any  of  his  family,  was  carefully  excluded,  by  the 
appointment  of  a  sin  offering,  the  blood  of  which  was 
to  be  shed  and  sprinkled  for  himself  and  for  his  house, 
before  he  engaged  on  the  part  of  the  people.     The 


129 

supposition,  that  any  merit  could  ever  be  possessed  by 
any  of  his  race,  which  could  avail  either  for  themselves, 
or  for  the  people  on  whose  behalf  they  officiated,  was 
precluded,  by  the  appointment  of  the  sin  oifering  for 
the  priest  and  his  house  being  as  perpetual  and  indis- 
pensable as  that  for  the  people.  The  altar  also,  to 
which  the  priests  only  could  approach,  was  to  be 
"cleansed  and  hallowed  from  uncleanness,"  by  the 
sprinkling  of  the  blood  upon  it ;  to  teach,  that  so  far 
from  the  priests  conveying  any  meritorious  efficacy  to 
the  people,  by  the  services  which  they  discharged  for 
them,  those  services  themselves  were  accompanied 
with  defiling  imperfections,  which  nothing  but  atoning 
blood  could  cleanse  away.  "  But  such  an  High  Priest 
became  us,  who  is  holy,  harmless,  undefiled,  separated 
from  sinners,  and  made  higher  than  the  heavens  ;  who 
ncedeth  not  daily,  as  those  high  priests,  to  offer  up 
sacrifice,  first  for  his  own  sins,  and  then  for  the  peo- 
ple's :  for  this  he  did  once,  when  he  offered  up  him- 
self For  the  law  maketh  men  high  priests  which  have 
infirmity ;  but  the  word  of  the  oath,  which  was  since 
the  law,  maketh  the  Son,  who  is  consecrated  (perfect- 
ed for  his  work)  for  evermore."* 

He  was  perfected  for  the  work  of  his  intercession, 
as  for  his  oblation,  by  the  union  of  the  divine  and  hu- 
man natures  in  his  person.  The  latter  identified  him 
with  us  in  every  thing  but  our  defilement,  which  is 

*  Heb.  vii.  26—28, 


130 

hateful  to  God ;  the  former  not  only  gives  him  access 
to  the  Father  for  us,  but  also  agreement  in  purpose  and 
will  with  him,  in  reference  to  every  blessing  which  is 
to  be  bestowed  upon  us.  On  the  humanity,  unblem- 
ished and  spotless,  the  eye  of  the  Father  rests ;  and 
ever  since  the  Son  assumed  it,  has  rested  with  entire 
complacence  ;  in  the  union  of  the  two  natures,  he  sees 
the  provision  of  his  own  unfathomable  wisdom  and 
grace,  for  the  combined  advancement  of  our  interests 
and  his  own  glory ;  while  moreover,  the  body  in  which 
the  Redeemer  pleads  for  us,  is  the  body  in  which,  by 
the  Father's  provision  and  appointment,  he  made  the 
atoning  sacrifice  for  us  upon  the  cross. 

David  was  well  represented  at  the  court  of  Saul, 
for  the  king's  son  was  his  mediator  and  friend  ;  and 
whatever  Jonathan  could  accomplish,  David  might 
with  confidence  expect.  The  sons  of  Jacob  were  well 
represented  at  the  court  of  Pharaoh,  for  next  to  him 
in  the  kingdom,  and  the  dispenser  of  its  treasures,  was 
Joseph  their  brother,  who  considered  his  own  eleva- 
tion as  the  special  arrangement  of  Providence  for  their 
preservation  and  supply.  These  cases,  however,  in 
their  combination,  but  inadequately  illustrate  the  per- 
fection of  the  mode,  in  which  the  Redeemer  represents 
the  members  of  his  church  in  heaven.  The  love  which 
he  exercises  towards  them,  infinitely  exceeds,  in  dis- 
interestedness and  strength,  that  which  Jonathan  dis- 
played towards  David ;  it  induced  him,  "  though  he 
was  rich,  for  their  sakes  to  become  poor,  that  they, 


131 

through  his  poverty,  might  be  made  rich."  As  their 
friend,  he  laid  down  his  life  for  them ;  and  notwith- 
standing their  frailty,  destitution,  and  ingratitude,  hav- 
ing assumed  their  nature,  he  is  not  ashamed  to  call 
them  his  brethren.  His  elevation  in  their  nature,  re- 
gards, as  its  first  and  special  object,  a  provision  for 
their  supply  and  security ;  and  for  this  purpose  it  hath 
pleased  the  Father,  that  in  him  should  all  fulness  dwell. 
The  Father,  with  whom,  and  by  whose  appointment 
he  intercedes,  regards  both  his  person  and  his  work 
with  love,  such  as  can  dwell  only  in  him  who  is  the 
fountain  of  love,  and  can  never  be  comprehended  by 
those  who  only  receive  and  communicate  from  the 
stream.  By  the  work  which  he  performs  for  us,  the 
most  profound  princples  of  his  Father's  government 
are  developed  in  brightness  and  glory,  for  the  contem- 
plation and  admiration  of  the  intelligent  universe  ;  and 
the  dearest,  because  the  most  gracious  purposes  of  his 
heart,  receive  their  accomplishment.  In  his  person, 
there  is  the  concentration  of  all  divine  perfections, 
with  all  created  excellence.  Through  him,  God  mani- 
fests himself  to  his  creatures,  links  himself  with  them, 
and  pours  the  richest  streams  of  blessings  for  their  en- 
joyment. But  for  his  atonement  and  intercession; 
his  spotless  sacrifice,  purposed  or  actually  offered ;  his 
fragrant  censer,  anticipated  or  actually  presenting, — 
no  favour  could  have  been  shown  to  any  of  our  guilty 
race,  in  any  age  of  the  world.  The  prophetic,  or  re- 
trospective history,  of  every  descending  and  diverging 


132 

family  and  tribe  of  fallen  Adam,  could  have  been  writ- 
ten only  in  lamentation,  and  mourning,  and  woe.  No 
covenant  of  peace  with  the  earth,  or  with  man  upon 
it,  could  have  been  made.  No  altar,  with  its  bleeding 
victim,  showing  to  the  guilty  how  mercy  might  be  ob- 
tained, could  have  been  reared  upon  the  ground,  which, 
for  man's  sin,  was  accursed.  No  preacher  of  right- 
eousness could  have  called  the  wicked  to  forsake  his 
way,  and  the  unrighteous  man  his  thoughts,  and  to 
return  to  the  Lord,  who  would  have  mercy  upon  him, 
and  to  God,  who  would  abundantly  pardon.  No  tab- 
ernacle of  worship  could  have  been  constructed,  no 
priest  could  have  been  consecrated,  to  show  by  sig- 
nificant emblems,  how  the  guilt  of  sin  would  at  length 
be  removed,  and  a  way  be  opened  into  the  secret 
place  of  communion  with  the  Most  High.  No  bright 
and  cheering  ray  of  prophetic  promise  could  have  dis- 
pelled the  gloom  of  captivity  and  sorrow,  by  opening 
to  the  eye  the  dawn  of  a  better  and  a  brighter  day. 
No  angelic  choir  could  have  visited  the  plains  of  Beth- 
lehem with  glad  tidings  of  great  joy ;  and  have  ravish- 
ed the  listening  ear  with  the  harmony  of  celestial 
music,  to  the  song,  "  Glory  to  God  in  the  highest,  and 
on  earth  peace,  and  good  will  towards  men."  No 
ministry  of  reconciliation  could  have  caught  the  sub- 
stance and  the  spirit  of  the  song,  and  have  made,  as 
Judea  with  the  trumpet  of  the  jubilee,  the  wide  earth 
to  reverberate,  and  become  joyful  with  the  sound.  No 
bright  prospect  of  millennial  peace,  and  liberty,  and 


133 

glory,  could  have  been  spread  before  the  eye,  to  re- 
lieve the  heart  which  is  burdened  on  account  of  the 
follies  and  the  vices,  the  yoke  of  civil  tyranny,  and 
galling  slavery,  and  gloomy  superstition,  and  foul  and 
bloody  idolatry,  under  which  the  mass  of  the  human 
race  are  still  bowed  down,  and  fettered,  and  oppressed. 
No  foretaste  of  joy  unspeakable,  could  have  cheered 
under  wasting  labour,  and  unmerited  reproach.  No 
anticipation  of  the  public  vindication  and  glory  of  the 
resurrection  morn,  could  have  rendered  joyful  and 
triumphant  the  hour  of  nature's  dissolution,  and  the 
surrender  of  the  body  to  the  darkness  and  corruption 
of  the  grave.  For  every  sweet  ingredient  in  the  daily 
cup  of  life ;  for  everj'  source  of  consolation  and  hope 
in  the  hour  of  death;  for  every  thing  which  can  con- 
spire to  render  immortality  an  object  of  desire  ;  a  life 
of  glory,  unclouded  in  its  brightness,  as  well  as  unlim- 
itable  in  its  duration ;  we  are  indebted  to  the  oblation 
and  the  intercession  of  our  great  High  Priest.  Blessed 
are  they,  who,  emancipated  from  the  fetters  of  sensual 
and  superstitious  bondage,  have  entered,  by  the  new 
and  living  way  which  Christ  has  opened,  into  the  holiest 
of  all ;  "  who  have  fled  for  refuge  to  lay  hold  of  the 
hope  set  before  us ;  which  hope  we  have  as  an  anchor 
of  the  soul,  both  sure  and  stedfast,  and  which  entereth 
into  that  within  the  vail ;  whither  the  forerunner  is  for 
us  entered,  even  Jesus,  made  an  High  Priest  for  ever 
after  the  order  of  Melchisedec."  Let  the  proclama- 
tion of  spiritual  liberty  go  forth,  and  all  the  dwellers 

13 


134 

upon  earth  arise,  accept  the  freedom  which  the  gospel 
gives ;  and,  walking  in  the  truth,  have  fellowship  with 
God  by  him,  who  represents  their  nature  in  his  pres- 
ence, and  ever  lives,  the  interceding  Priest,  and  pow- 
erful Advocate,  of  all  who  seek  salvation  in  his  name. 

II.  The  Priest  who  intercedes,  "perfectly  compre- 
hends the  wants  of  all  those  who  come  to  God  by  him. 

When  the  High  Priest  went  into  the  holiest  place  of 
the  temple,  as  the  representative  of  the  Jewish  people, 
besides  the  moral  imperfection  which  attached  to  him, 
arising  from  the  inherent  defilement  of  his  nature,  and 
which  required  the  blood  of  a  sin  offering  to  remove ; 
there  was  also  a  natural  imperfection,  arising  from  the 
limitation  pf  human  powers  and  faculties,  and  which 
rendered  his  service  rather  an  emblematic,  than  an 
actual  representation  of  the  people  before  God.  On 
the  breastplate  which  he  wore,  there  was  room  only 
for  the  collective  designations  of  the  tribes,  not  for  the 
multitudinous  names  of  the  individuals,  which  in  the 
respective  tribes  were  included  ;  and  in  the  compre- 
hension of  his  mind  and  heart,  there  was  room  only 
for  the  general  and  public  concerns  of  the  multitude  ; 
not  for  the  personal  and  private  affairs  of  the  individu- 
als of  which  the  multitude  was  composed. 

Now,  whoevever  would  adequately  and  perfectly 
represent  others  before  the  eye  of  the  omniscient  God, 
must  see  and  understand  their  cases  respectively,  as 


135 

they  are  seen  and  understood  hy  him ;  must  compre- 
hend the  whole  of  their  circumstances,  interests  and 
wants,  in  all  the  multiplicity  of  their  bearings,  and  the 
magnitude  of  their  entire  combination.  This  howev- 
er no  mere  man  can  do,  in  reference  to  any  others  of 
his  fellow-men.  He  is  not  competent  to  its  perform- 
ance, were  it  required  but  for  one  individual ;  and  were 
that  the  individual  with  whom  he  is  most  intimately 
acquainted,  in  whose  welfare  he  is  most  deeply  inter- 
ested, and  whose  character  he  has  most  constantly 
studied.  No  man  can  know  the  heart  of  another  as 
God  does  ;  can  comprehend  the  whole  case  and  inter- 
ests of  a  creature  which  is  born  in  sin,  which  stains 
every  day  of  its  life  with  transgression,  which  is  ac- 
countable to  a  righteous  tribunal,  and  is  the  responsi- 
ble heir  of  an  immortal  existence.  No  man  indeed 
perfectly  knows  himself,  all  the  aspects  of  his  charac- 
ter, all  the  bearings  of  his  interests,  all  the  accumula- 
tion of  his  wants,  as  they  appear  before  God. 

In  this  view  of  the  case,  how  imperfect  must  have 
been  Aaron's  representation  of  the  Jewish  people ! 
The  mass  of  those  who  assembled  on  the  day  of 
atonement,  in  the  dense  and  multitudinous  concourse, 
could  have  but  an  imperfect  view  of  the  person  of  their 
priest,  and  of  the  rites  which  in  their  presence  he  dis- 
charged. And  when  his  eye  looked  around  upon  the 
people,  it  was  but  a  general  impression  of  their  multi- 
tude which  he  could  receive,  and  but  a  feeble  concep- 
tion of  their  collected  wants  which  he  could  form.— 


136 

How  many  the  countenances  to  him  entirely  unknown ! 
How  many  the  names  of  which  he  had  never  heard ! 
How  multifarious  the  personal  and  domestic  circum- 
stances to  which  he  was  a  total  stranger !  It  must  be 
evident,  therefore,  that  as  there  was  no  merit  in  his 
personal  character,  to  avail  any  thing  for  the  people ; 
so  neither  could  there  be  efficacy  in  his  official  work. 
He  could  not  carry  the  names,  he  did  not  know  the 
persons ;  much  less  could  he  comprehend  the  diversi- 
fied circumstances  and  wants  of  the  people,  in  their 
individual  capacity,  when  he  went  for  them  before 
God.  His  representation  was  figurative,  not  actual 
and  efficacious.  It  availed  for  the  people,  only  as  they 
rose  from  the  type  to  the  promised  antitype,  and  de- 
rived and  enjoyed  the  anticipated  virtue  of  his  more 
perfect  work. 

If  Aaron  could  but  figuratively  represent  the  peo- 
ple, who  could  assemble  in  one  place,  who  spoke  one 
language,  whom  in  their  congregated  mass  his  eye 
could  survey;  how  are  the  difficulties  o{  actual  repre- 
sentation multiplied,  when  the  persons  to  be  represent- 
ed are  scattered  over  the  face  of  the  earth ;  are  infi- 
nitely diversified  in  their  language,  their  national  dis- 
tinctions, their  social,  domestic,  and  personal  circum- 
stances !  It  is  evident,  that  no  human  or  angelic  pow- 
ers can  be  competent  to  the  work.  The  human  mind 
is  bewildered  at  the  very  threshold  of  the  subject,  and 
labours  in  vain  to  stretch  its  thoughts  over  the  extent 
of  the  scene  which  must  be  surveyed  ;  and  to  rise  to 


137 

a  conception  of  what  his  powers  must  be,  by  whom 
the  work  can  be  efficiently  performed.  It  comes  how- 
ever to  the  conclusion  that  he  must  be  omniscient  and 
divine,  who  can  intelligently  undertake  it ;  and  when 
satisfied  that  this  is  the  case  with  the  Priest  of  the 
Christian  church,  we  rest  assured,  that  his  work,  though 
to  us  unsearchable,  must  be  perfectly  discharged.  We 
have  the  testimony  of  the  Scripture  to  the  fact,  that 
he  is  omniscient  and  divine :  "  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God."*  "  His  eyes  are  as  a  flame  of  fire  ;"f 
and  his  own  declaration  is,  "  All  the  churches  shall 
know  that  I  am  he  which  searchest  the  reins  and 
hearts."J  "  Thou,  Lord,  which  knowest  the  hearts  of 
all  men,"§  was  the  language  in  which  his  assembled 
Apostles,  reverently  adoring  the  omniscience  of  his 
character,  addressed  their  prayer  to  him.  To  omnis- 
cience there  can  be  no  confusion,  no  difficulty,  no  la- 
bour in  the  work ;  nor  could  be,  even  though  there 
were  as  many  millions  to  be  represented  at  one  time, 
as  there  are  individuals.  In  his  divine  perfection,  the 
priest  who  intercedes  for  us,  surveys  the  whole  of  those 
who  come  to  God  by  him ;  reads  their  hearts,  as  well 
as  listens  to  the  prayers  of  their  lips ;  comprehends  the 
character  and  the  minutest  circumstances  of  each  indi- 
vidual of  the  immense  but  widely  scattered  multitude, 
and  embodies  the  aggregate  of  the  whole  in  one  act  of 

*  John  i.  1.  -j-  Rev.  i.  14. 

J  Rev.  ii.  23.  §  Acts  i.  24. 

13* 


138 

representation,  as  easily  and  perfectly  as  though  it  was 
but  the  case  of  one  individual  only,  who  required  and 
enjoyed  his  exclusive  attention  and  regard. 

But  then  omniscience  belongs  only  to  him  ;  and  this 
statement,  which  is  so  obvious  as  to  require  no  proof, 
at  once  supersedes  the  pretensions  that  are  put  forth, 
on  behalf  of  the  celestial  patrons  and  intercessors,  on 
which  the  members  of  the  Roman-catholic  church  are 
accustomed  to  call.  Which  of  these,  supposing  them 
all  to  be  in  heaven,  (a  case  more  than  doubtful  in  ref- 
erence to  many  who  are  in  the  calendar  of  saints,) 
have  power  to  look  down  upon  the  earth,  or  liberty  to 
visit  it  whenever  they  please  ; — have  eyes,  with  which 
they  can  look  into  the  human  heart ; — or  ears,  into 
which  they  can  receive  the  sounds  of  the  human  voice  ; 
—or  faculties,  by  which,  without  distraction,  they  can 
attend  to  the  respective  cases  of  hundreds  or  thou- 
sands, who,  from  different  parts  of  the  earth  and  the 
sea,  may  be  calling  upon  them  for  succour,  at  the  same 
period  of  time?  Until  these  questions  can  be  satis- 
factorily answered,  and  their  commission  to  intercede 
for  us,  can  be  shown  in  some  better  authenticated,  and 
more  authoritative  document  than  the  pages  of  the  Ro- 
man calendar,  we  must  be  content  with  one  Mediator, 
the  man  Christ  Jesus  ;  and  rejoice  in  the  assurance, 
that  to  his  omniscient  eye  our  whole  case  lies  open, 
and  in  his  exclusive  appointment  by  the  Father,  all  the 
wants  which  it  can  include  have  been  contemplated, 
and  for  them  full  provision  made. 


139 

III.  The  Priest  who  intercedes,  kindly  sympathises 
in  the  infirmities  of  all  those  who  come  to  God  by  him. 

If  the  Jewish  high  priest  could  not  comprehend  the 
wants  and  circumstances  of  the  people  individually 
whom  he  represented,  much  less  could  he  become  ac- 
quainted with  the  various  emotions  of  their  hearts,  and 
sympathise  in  all  the  diversity  of  their  feelings.  He 
was  indeed  liable  to  mistake,  in  the  individual  cases 
which  came  occasionally  before  him,  as  well  as  to  the 
indifference  towards  others,  which  is  too  common  to 
our  degenerate  and  selfish  nature.  Thus  Eli  mistook 
the  case  of  Hannah,  the  mother  of  Samuel,  and  at- 
tributed to  excess  of  wine  the  movement  of  her  lips, 
w'hich  was  produced  by  the  sorrows  of  her  heart. — 
Comparatively  few  are  the  individuals  who  know  how 
to  speak  a  word  in  season  to  them  that  are  weary,  and 
soothe,  by  the  exercise  of  sympathy,  the  heart  which 
is  suffering  and  oppressed.  How  much  were  the  sor- 
rows of  Job  aggravated,  by  the  well  intended,  but  un- 
skilful addresses  of  the  three  friends,  who  came  to 
mourn  with  him,  and  to  comfort  him.  Susceptibility 
of  feeling,  experience  of  sorrow,  acquaintance  with 
our  nature,  in  all  the  variety  of  its  constitutional  ten- 
dencies,— gentleness,  patience,  wisdom  to  select  the 
time,  and  modify  the  manner,  of  pouring  the  balm  into 
the  wound,  and  binding  up  the- broken  heart, — are  all 
necessary  to  him,  whose  work  it  is  to  comfort  them 
that  mourn. 


140 

Now  these  qualifications  were  displayed  in  their 
most  perfect  combination,  by  him  who  is  the  High 
Priest  of  the  Christian  church,  during  the  period  of 
his  manifestation  in  the  flesh.  It  was  predicted  of 
him,  that  he  should  not  "  break  the  bruised  reed,  nor 
quench  the  smoking  flax ;"  that  he  should  "  bind  up 
the  broken-hearted  ;"  that  he  should  "proclaim  liber- 
ty to  the  captives ;"  that  he  should  "  give  to  them  that 
mourn,  beauty  for  ashes,  the  oil  of  joy  for  mourning^ 
the  garment  of  praise  for  the  spirit  of  heaviness."  He 
opened  his  commission  at  Nazareth,  by  quoting  the 
prediction,  and  extorting  from  unwilling  witnesses  the 
testimony,  that  it  was  fulfilled  by  the  gracious  words 
which  proceeded  out  of  his  mouth.  He  commenced 
his  sermon  to  the  multitude  upon  the  mount,  with 
words  more  sweet  and  soothing  to  the  troubled  heart, 
than  were  the  tones  of  David's  harp,  which  could 
smooth  the  rugged  brow  of  Saul,  and  calm  the  tu- 
multuous passions  of  his  breast.  His  gracious  con- 
cern for  us,  under  the  burdens  which  we  are  called  to 
bear,  and  his  commendation  of  himself  to  our  confi- 
dence,  were  expressed  in  the  invitation  which  he 
gave :  "  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take  my  yoke 
upon  you  ;  and  learn  of  me,  for  I  am  meek  and  lowly 
in  heart :  and  ye  shall  find  rest  unto  your  souls." 

In  the  sympathetic  features  of  his  character,  he 
was  fairer  than  the  children  of  men,  and  therefore  full 
of  grace  were  his  lips.     His  humanity  was  formed,  not 


141 

in  the  coarse  and  imperfect  mould  from  which  is  pro- 
duced our  degenerate  frame  ;  but  in  the  rejfined  and 
perfect  mould  from  which  was  produced  the  exalted 
manhood  of  him,  into  whom  God  breathed  the  breath 
of  life.  Sin  had  not  impaired  the  delicate  and  sensi- 
tive perceptions  of  his  nature,  had  not  chilled  the 
fountain  of  its  feelings,  nor  contracted  the  channels 
through  which  the  warm  current  of  the  affections  flow. 
No  letter  of  the  law  of  love  was  wanting,  or  obscure- 
ly written  upon  the  fleshly  table  of  his  heart ;  no 
expression  of  its  exercise  can  be  required,  which  was 
not  found  in  his  life  ;  no  illustration  of  its  power  can 
equal,  can  compare,  with  that  which  he  displayed  in 
his  death.  Humanity  constituted  like  his,  was  prompt 
to  feel  the  woes  of  others.  The  sympathetic  strings 
were  constantly  attuned  and  tremulously  sensitive. 
They  vibrated  at  every  sigh  of  the  sorrowful  spirit, 
and  responded,  full  and  deep,  to  every  sound  of  hu- 
man woe.  There  was,  indeed,  something  approach- 
ing to  identity  of  feeling  with  every  subject  of  disease 
and  sorrow  which  his  eye  beheld.  He  took  the  infir- 
mities, and  bare  the  sicknesses  of  those  who  were 
brought  before  him  to  be  healed,  by  sympathy  with 
the  sufferers  in  his  humanity,  before  he  exerted  the 
power  of  his  divinity  for  their  relief. 

That  this  was  the  sense  in  which  the  disciples  ap- 
plied to  him  the  passage  from  Isaiah's  prophecies,  is 
evident,  from  the  connexion  in  which  it  stands,  with 
what  must  have  been  one  of  the  most  interesting  and 


142 

impressive  scenes  of  the  Saviour's  life.  He  had 
taught  in  the  synagogue  of  Capernaum,  and,  in  the 
presence  of  the  congregation,  had  released  from  his 
unhappy  bondage  a  man  who  had  been  oppressed  by 
the  devil.  He  had  retired  from  the  synagogue  to  the 
house  of  Peter,  and  there  had  restored  Peter's  wife's 
mother  from  a  fever.  The  fame  of  the  miracles 
spreads  abroad,  and  so  soon  as  the  sun  was  sitting, 
and,  according  to  their  notions  of  the  sanctity  of  the 
sabbath,  it  was  lawful  for  them  to  carry  the  sick  from 
their  dwellings,  "  all  they  that  had  any  sick  with  di- 
vers diseases,  brought  them  unto  him."*  So  deep 
and  general  was  the  interest  which  had  been  excited 
by  the  miracles  which  had  been  performed  in  the  ear- 
lier part  of  the  day  ;  so  sanguine  the  anticipations  that 
were  indulged  of  the  result  of  bringing  all  the  sick 
which  the  place  contained  to  him ;  and  so  universal 
the  desire  to  see  what  he  would  do  for  them,  "  that  all 
the  city  was  gathered  together,  at  the  door."'\  Nor 
were  the  expectations  which  had  been  formed  disap- 
pointed. "  He  laid  his  hands  upon  every  one  of  the 
sick,  and  healed  them." 

The  number  of  the  sick,  their  cases  respectively, 
the  circumstances  connected  with  any  of  them,  are 
not  related ;  and  therefore,  our  impressions  of  this 
most  extraordinary  scene  are  exceedingly  vague  and 
inadequate.     Perhaps  a  more  legitimate  or  interesting 

*  Luke  iv.  40.  f  Mark  i.  33. 


143 

subject  for  the  pencil,  is  no  where  to  be  found  in  the 
Saviour's  history,  than  is  presented  in  this  passage. 
But  he  must  be  a  master  in  his  art,  whose  imagina- 
tion, feehng,  judgment,  and  taste,  could  supply  all 
which  is  comprehended  in  the  two  verses  of  the 
Evangelist ;  "  When  the  even  was  come,  they  brought 
unto  him  many  that  were  possessed  with  devils :  and 
he  cast  out  the  spirits  with  his  word,  and  healed  all 
that  were  sick :  that  it  might  be  fulfilled  which  was 
spoken  by  Esaias  the  prophet,  saying,  Himself  took 
our  infirmities  and  hare  our  sicknesses"*  Minds  of 
ordinary  power  must  be  content  to  receive  their  illus- 
tration of  the  manner  in  which  the  Redeemer,  by  the 
tenderness  his  sympathy,  identified  his  feelings  with 
those  of  the  distressed,  from  individual  cases,  in  the 
relation  of  which  some  of  the  circumstances  are  sup- 
plied. And  what  can  be  required  more  perfect,  than 
is  to  be  found  in  the  simple  recital  of  the  compassion 
which  he  exercised  towards  the  widow  of  Nain,  and 
the  tears  which  he  shed  at  the  grave  of  Lazarus ! 
There  must  be  something  very  deficient  in  the  heart 
of  that  individual,  who  can  surrender  himself  to  the 
guidance  of  the  disciple  whom  Jesus  loved,  and  ap- 
proach the  grave  of  Lazarus,  without  being  disposed 
to  weep  also. 

As  the  constitution  of  our  Redeemer's  humanity  ren- 
dered him  more  susceptible  than  we  can  be,  to  the  suf- 

*  Matt.  viii.   16,  17. 


144 

ferings  of  others ;  so  it  gave  a  pungency  proportiona- 
bly  great,  to  the  sorrows  which  were  peculiarly  his 
own.  The  fortitude  of  superior  minds  under  unmer- 
ited reproach,  does  not  result  from  hardihood  of  feel- 
ing ;  that  is  the  unenvied  privilege  of  the  leader  of  the 
mob,  who  addresses  himself  to  the  worst  passions  of 
our  nature,  because  they  are  the  most  easily  excited ; 
whose  work  is  defamation,  and  who  has  no  character 
of  his  own  to  lose.  In  a  virtuous  mind,  fortitude  un- 
der calumny  and  injustice  is  the  result  of  principle, 
struggling  against  feelings,  which  are  acute  and  sensi- 
tive, and  deeply  seated  in  the  soul.  The  struggle  is 
always  painful,  and,  if  in  public,  the  consciousness  of 
rectitude  supports,  and  the  brow  is  consequently  tran- 
quil, and  the  countenance  serene  ;  yet  in  secrecy,  the 
power  of  feeling  prevails,  and  the  eye  poureth  forth 
tears  unto  God.  The  struggle  is  sometimes  too  vio- 
lent for  the  fragile  frame  in  which  it  takes  place,  and 
the  most  redeeming  specimens  of  our  fallen  nature  are 
shattered  and  broken  by  its  force.  Those  who  know 
what  this  struggle  means,  may  be  soothed  by  the  as- 
surance, that  in  it  the  Redeemer  can  sympathize,  be- 
cause, through  the  severest  conflict  he  himself  has 
gone.  They  w'ill  see  the  reason  why  such  sombre 
hues  were  thrown  upon  the  path  which  he  trod,  and 
which  gradually  deepened  in  their  shade,  till  they 
closed  in  total  darkness  around  the  mount  on  which  he 
bowed  his  head  and  died.  They  will  see  *why  the 
prophet,  sketching  the  more  prominent  features  of 


145 

his  character,  describes  him  as  "  a  man  of  sorrows, 
and  acquainted  with  grief."  They  will  see  why  the 
prayers  and  suppHcations  of  his  more  retired  devo- 
tions were  offered  up  "  with  strong  crying  and  tears." 
If,  in  proportion  as  one  has  suffered  himseff,  he 
knows  how  to  soothe  and  succour  others  who  are  in 
distress ;  then,  to  no  one  can  we  turn  for  sympathy  and 
succour  with  such  confidence,  as  to  him  who  is,  above 
all  others,  "  a  brother  born  for  adversity."  No  where 
can  there  be  found  a  history  to  compare  with  Iiis.  In- 
nocence, purity,  benevolence,  gentleness,  kindness,  in 
their  perfect  combination,  and  constant  exercise,  daily 
encountering  rudeness,  privation,  suspicion,  reproach, 
calumny,  malignity,  treachery  :  and,  at  length,  tram- 
pled to  the  dust  by  infuriated  cruelty,  and  ignominious 
scorn.  Never  was  there  a  heart  like  his,  to  feel ;  and, 
therefore,  never  could  there  be  a  tongue  like  his,  to 
comfort  and  console.  Pungent,  diversified,  and  accumu- 
lated, though  his  own  sorrows  were  ;  by  them  he  would 
not  allow  himself  to  be  absorbed,  nor  diverted  from 
his  course  of  mercy.  They  rather  formed  part  of  his 
qualification  for  his  work,  and  furnished  motives  for  its 
diligent  discharge.  He  went  about  doing  good,  preach- 
ing the  Gospel  to  the  poor,  and  healing  all  manner  of 
sickness,  and  all  manner  of  disease  among  the  people. 
Nor,  when  the  last  and  bitterest  cup  of  suffering  was 
just  about  to  be  presented  to  his  tremulous  lips,  could 
he  be  unmindful  of  those  who  had  been  with  him  in 
his  previous  temptations.  His  last  discourse  to  them, 
14 


146 

as  it  was  the  most  full,  so  was  it  also  the  most  consola- 
tory, he  had  ever  delivered.  The  deep  pensiveness, 
which  preceded  the  unutterable  anguish  of  his  soul,  dis- 
played and  relieved  itself  in  the  tender  pathos  of  his 
valedictory  address.  With  what  tones  of  feeling  must 
many  of  the  passages  of  that  address  have  been  deliv- 
ered !  How  they  must  have  penetrated  and  thrilled 
through  the  breasts  of  those  into  whose  ears  they  were 
poured !  Their  distant  vibrations  have  still  power  to 
subdue,  and  melt  the  soul.  The  undecaying  words  of 
the  most  precious  legacy  which  ever  was  bequeathed, 
are  still  often  read  vvith  tearful  eyes,  and  strong  emo- 
tion of  heart :  "  Peace  I  leave  with  you  ;  my  peace  I 
give  unto  you :  not  as  the  world  giveth,  give  I  unto 
you.  Let  not  your  heart  be  troubled,  neither  let  it  be 
afraid."* 

Now  it  must  be  remembered,  that  one  of  the  objects 
which  were  to  be  accomplished  by  the  Saviour's  suf- 
ferings on  earth,  was  to  prepare  him  for  entering  on 
the  work,  which,  as  Intercessor,  he  now  discharges  in 
heaven  :  "  For  it  became  him,  for  whom  are  all  things, 
and  by  whom  are  all  things,  in  bringing  many  sons  un- 
to glory,  to  make  the  Captain  of  their  salvation  perfect 
through  sufferings."!  "  In  all  things  it  behoved  him  to 
be  made  like  unto  his  brethren,  that  he  might  be  a  mer- 
ciful and  faithful  High  Priest  in  things  pertaining  to 
God,  to  make  reconciliation  for  the  sins  of  the  people. 

*  John  xiv.  27.  j  Heb.  ii.  10. 


147 

For  in  that  he  himself  hath  suffered  being  tempted, 
he  is  able  to  succour  them  that  are  tempted."  "  For 
we  have  not  an  High  Priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities  ;  but  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin."* 

How  the  glorified  humanity  of  Our  Redeemer  is 
touched  with  the  feeling  of  our  infirmities,  it  may  be 
difficult  or  impossible  for  us  clearly  and  fully  to  under- 
stand. The  subject  is  in  some  measure  connected  with 
the  great  mystery  of  godliness,  "  God  manifest  in  the 
flesh."  It  is  sufficient  for  us  to  know, — that  one  pur- 
pose to  be  accomplished  by  his  incarnation  ;  by  his 
dwelling  three  and  thirty  years  in  our  world  of  afflic- 
tion and  death  ;  by  his  passing  through  one  continuous 
course  of  humiliation,  privation,  and  suffering ;  was  to 
prepare  him  for  his  work  of  intercession,  by  giving 
him  a  fellow-feeling  with  our  sorrows  ; — that  he  has 
in  heaven  the  most  distinct  and  realizing  remembrance 
of  every  suffering  which  he  endured  on  earth,  and  of 
every  emotion,  which,  under  suffering,  he  felt ; — that 
by  our  humanity,  which  he  still  wears,  as  well  as  by 
the  offices  which  he  sustains,  and  the  promises  which 
he  has  left  in  his  word,  he  still  feels  himself  pledged  for 
us,  linked  to  us,  and  identified  with  us  ; — and  that  he 
clearly  and  minutely  sees  how  far  our  sufferings  and 
emotions  resemble  those,  of  which  he  was  himself  the 
subject.    If  reason  can  climb  no  higher,  faith  lends  her 

*  Heb.  ii.  17,  18;  iv.  15. 


148 

wings  to  ascend  the  final  step,  and  place  us  in  the  full 
enjoyment  of  the  consolatory  truth,  that  in  the  tender 
sympathy  of  his  heart  with  us,  as  well  as  in  the  power 
of  his  arm  for  us,  he  is,  "  Jesus  Christ,  the  same  yes- 
terday, and  to  day,  and  for  ever."  We  may  go  through 
every  scene  of  his  history,  as  it  is  related  by  the  Evan- 
gelists; we  may  cherish  the  deepest  impression  which 
can  be  derived  from  every  individual  act  of  mercy 
which  is  recorded  ;  we  may  combine  the  result  of  the 
whole,  in  one  clear  and  powerful  conception,  the  influ- 
ence of  which  shall  never  weaken  or  decay  ;  and  yet 
be  assured,  that  we  are  far  from  apprehending  the  ex- 
tent and  tenderness  of  the  condescending  sympathy 
which  he  still  exercises  with  every  sufferer,  who  comes 
to  God  by  him.  In  proportion  as  we  increase  in  the 
knowledge  of  this  fact,  our  devotional  exercises  will 
be  characterized  by  freedom  and  delight ;  our  duties, 
otherwise  difficult,  will  become  easy  and  pleasant ;  our 
sorrows  will  be  sweetened  by  ingredients,  which  will 
make  them  blessed  in  their  endurance,  as  well  as  in 
their  result ;  we  shall  be  able  to  rejoice  in  tribulation, 
and  in  every  thing  to  give  thanks. 

How  are  those  to  be  pitied,  who,  instead  of  having 
the  character  of  the  sympathizing  Redeemer  unfolded 
to  their  view,  are  directed  to  the  saints,  who  cannot 
even  hear  the  prayers  which  are  presented  to  them. 
If  they  could  hear — if  they  could  succour — who, 
knowing  the  character  of  the  Redeemer,  and  listening 
to  the  invitations  which  he  gives,  would  have  recourse 


to  them?  How  obviously  false — how  subversive  of 
his  honour,  and  of  the  design  for  which  he  came  into 
the  world — how  deeply  injurious  to  the  peace  and  hap- 
piness of  men — is  the  principle  which  is  assumed ;  that 
the  saints,  because  they  partake  of  our  nature  only, 
are  more  ready  to  pity  and  to  sympathize  with  us,  than 
is  He,  who,  with  all  human  excellencies,  combines  all 
divine  perfections ! 

Where  have  those  who  assume  this  injurious  princi- 
ple learnt  what  our  nature  is,  when  not  associated  with 
him,  who  is  Immanuel,  God  with  us  ?  .  Not  in  the 
school  in  which  David  was  taught.  He  said,  "  Let  us 
fall  now  into  the  hand  of  the  Lord  ;  for  his  mercies 
are  great :  and  let  me  not  fall  into  the  hand  of  man."* 
Where  have  they  learnt  the  character  of  God  ?  Not 
where  Isaiah  was  inspired  to  teach  it.  He  describes 
him  as  saying,  "  My  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the  Lord.  For 
as  the  heavens  are  higher  than  the  earth,  so  are  my 
ways  higher  than  your  ways,  and  my  thoughts  than 
your  thoughts."!  With  what  eyes  have  they  read  the 
Gospels,  and  marked  the  contrast  between  the  charac- 
ter of  the  Redeemer,  and  those  of  his  disciples,  whom 
they  have  placed  highest  in  the  calendar  of  the  saints  ? 
Can  they  hope  for  more  kindness  and  pity  from  Peter, 
than  from  the  Redeemer?  Let  Malchus  correct  their 
folly,  by  telling  them,  who  struck  the  blow  which  was 

*  2  Sam.  xxiv.  14.  -f  Isa.  Iv.  8,  9. 

14* 


150 

intended  to  cleave  him  in  the  midst,  and  which,  glan- 
cing aside,  cut  off  his  ear ;  and  who,  putting  forth  his 
finger,  though  it  was  to  touch  one  who  had  come  out 
with  the  multitude  against  himself,  restored  it,  as  it 
was  before.  Can  they  hope  for  more  pity  and  kind- 
ness from  James  and  John,  than  they  can  from  the  Re- 
deemer? Let  the  Samaritan  villagers  correct  their 
folly,  by  telling,  who  would  have  called  down  fire  from 
heaven  to  consume  them  ;  and  who  rebuked  the  fiery 
indignation  of  the  brethren,  and  said  unto  them,  "  Ye 
know  not  what  manner  of  spirit  ye  are  of  For  the 
Son  of  man  is  not  come  to  destroy  men's  lives,  but  to 
save  them."  Can  they  hope  for  more  prompt  and  con- 
descending attention  to  their  desires  from  any  of  the 
Apostles  thfin  from  the  Saviour?  Let  the  women 
who  brought  their  little  children,  that  they  might  re- 
ceive a  blessing,  tell  them,  by  whom  they  were  roughly 
repelled  ;  and  who,  displeased  because  they  had  been 
repelled,  said,  "  Suffer  little  children  to  come  unto  me, 
and  forbid  them  not ;  for  of  such  is  the  kingdom  of 
God  ;"  and  then,  exceeding  the  desires  and  expecta- 
tions of  the  mothers  themselves,  took  the  children  up 
in  his  arms,  as  well  as  put  his  hands  upon  them,  and 
blessed  them. 

Whatever  kindness  and  pity  was  possessed  by  the 
Apostles,  or  by  any  of  the  saints,  at  any  period  of  their 
history,  they  copied  from  the  example  of  Christ,  and 
exercised  in  the  power  of  his  grace.  In  him,  there  is 
the  original  and  ever-flowing  fountain ;  in  them,  the 


151 

drop  only,  which  the  vessel  formed  by  him  could  re- 
ceive and  contain.  Let  who  will  go  to  the  saints,  we 
are  content  with  access  only  to  the  Saviour.  We  can 
find  no  condescension  like  his,  who  stooped  from 
heaven  to  earth,  and  veiled  the  glories  of  his  deity 
beneath  the  humble  form  of  our  humanity ; — no  com- 
passion like  his,  who  bare  our  griefs,  cfnd  carried  our 
sorrows ; — no  long-suffering  like  his,  who  endured  the 
contradiction  of  sinners  against  himself; — no  pity  like 
his,  who  wept  over  Jerusalem,  when  its  inhabitants 
were  just  about  to  reject  and  crucify  him ; — no  grace 
so  prompt  and  abounding  as  his,  who,  in  answer  to 
the  request  of  lips  which  had  previously  reviled  him, 
said,  "  To  day  shalt  thou  be  with  me  in  paradise  ;" — 
no  gentleness  like  his,  who  took  little  children  in  his 
arms,  and  folded  them  to  his  bosom,  before  he  put  his 
hands  upon  them,  to  bless  them ; — no  sympathy  like 
his,  who  wept  at  the  grave  of  Lazarus,  in  fellow-feeling 
with  the  disconsolate  mourners,  before  he  exerted  his 
divine  power  to  raise  the  dead,  and  change  the  tears 
of  sorrow  into  the  raptures  of  joy.  So,  though  he  is 
himself  above  the  power  of  death,  and  reigning  in  the 
regions  of  immortality ;  yet  is  he  touched  with  the 
feeling  of  our  infirmities,  who  dwell  around  the  sepul- 
chres of  our  departed  brethren — the  sepulchres  in 
which,  weary  at  length  of  life's  vanities  and  vexations, 
we  ourselves  must  rest.  But  he  is  contemplating  the 
day,  at  whose  sweet  dawn,  the  stone  shall  be  rolled 
away  from  them ;  and  his  voice  shall  call  us,  to  put  on 


152 

incorruption  and  immortality,  and  to  come  forth,  radi- 
ant in  his  own  image  ;  the  day,  when  our  sorrows,  in 
which  now  he  sympathizes,  shall  be  changed  for  the 
fulness  of  joy,  and  he  shall  lead  us  to  living  fountains 
of  waters,  and  wipe  away  all  tears  from  our  eyes. 

IV.  The  Priest  who  intercedes,  is  able  effectually 
to  bless  all  those  who  come  to  God  by  him. 

The  priests  who  preceded  and  prefigured  Christ, 
not  only  went  to  God  with  the  offerings  which  they 
were  appointed  to  present  for  the  people,  but  they  also 
came  from  God  to  the  people,  authorized  to  pronounce 
his  blessing  upon  them.  The  Apostle  Paul,  on  this 
ground,  argues  the  superiority  of  Melchisedec  to 
Aaron ;  because,  not  only  did  Levi,  the  progenitor  of 
Aaron,  pay  tithes  to  him  in  Abraham, — he  also  receiv- 
ed the  blessing  from  his  lips.  No  contradiction  can 
be  offered  to  the  fact,  that  "  the  less  is  blessed  of  the 
better."  Melchisedec,  therefore,  as  the  superior,  in 
his  official  character  of  priest  of  the  most  high  God 
blessed  Abraham  ;  blessed  him  that  had  the  promises. 
The  form  of  the  blessing  is  recorded :  "  Blessed  be 
Abram  of  the  most  high  God,  possessor  of  heaven  and 
earth :  and  blessed  be  the  most  high  God,  which  hath 
delivered  thine  enemies  into  thy  hand."* 

The  Aaronic  priesthood  had  also  its  divinely  ap- 

*  Gen.  xiv.  19,  20. 


153 

pointed  form  for  blessing  the  people :  "  And  the  Lord 
spake  unto  Moses,  saying,  Speak  unto  Aaron  and  unto 
his  sons,  saying,  On  this  wise  shall  ye  bless  the  chil- 
dren of  Israel,  saying  unto  them.  The  Lord  bless  thee, 
and  keep  thee ;  the  Lord  make  his  face  to  shine  upon 
thee,  and  be  gracious  unto  thee :  the  Lord  lift  up  his 
countenance  upon  thee,  and  give  thee  peace."*  In 
the  recapitulation  of  the  law,  which  Moses  delivered 
just  before  his  own  death,  and  the  entrance  of  the 
people  into  the  land  of  promise,  this  interesting  part  of 
the  work  of  the  priests  is  associated  with  their  ordi- 
nary and  perpetual  ministrations :  "  And  the  priests  the 
sons  of  Levi  shall  come  near ;  for  them  the  Lord  thy 
God  hath  chosen  to  minister  unto  him,  and  to  bless  in 
the  name  of  the  Lord."t  In  the  same  manner,  when 
David  made  his  arrangements  for  the  services  of  the 
temple,  which  his  son  was  to  build,  it  '^as  recorded, 
that  "Aaron  was  separated,  that  he  should  sanctify 
the  most  holy  things,  he  and  his  sons  for  ever,  to  burn 
incense  before  the  Lord,  to  minister  unto  him,  and  to 
bless  in  his  name."J 

The  work  of  pronouncing  the  'blessing  appears  to 
have  been  the  concluding  part  of  his  duty,  to  whom 
the  lot  for  burning  incense  fell.  Hence,  therefore, 
when  Zacharias  was  detained  by  the  angel  who  ap- 
peared to  him  at  the  altar  of  incense,  beyond  the  ac- 

*  Numb.  vi.  22—26.  f  Deut.  xxi.  5. 

J  1  Chron.  xxiii.  13. 


154 

customed  time  which  the  service  occupied,  the  people 
waited  for  him,  and  marvelled  that  he  tarried  so  long. 
They  could  not  depart,  till  the  priest,  who  presented 
the  incense  before  the  Lord,  had  returned  to  pronounce 
the  blessing  upon  them.  On  this  occasion,  when  Zach- 
arias  did  return,  he  could  not  enunciate  the  blessing. 
He  could  only  make  the  sign,  by  lifting  up  his  hands 
in  the  accustomed  form  ;  but  there  was  no  voice.  As 
a  reproof  for  his  incredulous  reception  of  the  gracious 
message  which  the  angel  delivered  to  him,  the  power 
of  discharging  the  most  interesting  part  of  his  official 
work  was  withdrawn,  and  he  stood  with  uplifted  hands 
before  the  people,  who  were  waiting  for  the  blessing 
from  his  lips, — but  speechless. 

The  child,  whose  birth  was  announced  to  him  at 
the  altar  of  incense,  was  never  himself  to  approach 
that  altar ;  was  never  to  stand  up  in  his  father's  stead, 
in  the  services  of  the  course  of  Abia.  He  was  to  be 
the  herald  of  the  Priest  of  the  new  order,  by  whom 
all  the  courses  of  the  old  were  to  be  superseded  and 
removed.  The  sacrifice  and  the  oblation  were  to 
cease ;  the  fire  with  which  the  incense  was  enkindled 
was  to  be  extinguished ;  and  was  there  not  an  indica- 
tion here  given,  that  the  stream  of  blessing  was  also 
to  be  diverted  into  a  new  channel,  and  to  flow  hence- 
forth through  his  work,  whom  all  the  priests  of  the 
preceding  dispensations  had  combined  to  prefigure, 
and  whose  lips  would  never  lose  their  power  to  bless  ? 
Let  it  however  be  carefully  observed,  that  it  was  when 


155 

the  sacrifice  had  been  offered,  and  the  prayers  of  the 
people,  coincident  with  the  incense  from  the  censer  of 
the  priest,  had  been  presented,  that  the  blessing  was 
returned  from  him  whose  favour  these  rites  had  pro- 
pitiated, and  the  people  were  dismissed  in  peace  ;  and 
then  will  be  seen,  in  the  light  derived  from  these  di- 
vinely appointed  Jewish  institutions,  a  clear  and  beau- 
tiful illustration  of  facts,  which  are  recorded  in  the 
Gospel  history,  and  which  are  connected  with  the 
work  of  our  perfect  and  ascended  Priest. 

After  he  had  been  lifted  up  in  the  presence  of  the 
people,  as  the  Lamb  of  God,  by  the  offering  of  which, 
once  for  all,  sin  was  for  ever  .to  be  taken  away,  he 
went,  the  living  Priest,  into  the  celestial  temple,  to 
present  the  incense  from  his  censer,  with  the  prayers 
of  his  disciples,  and  to  return  upon  them  the  blessings 
which  he  had  promised  to  bestow.  From  the  time 
that  he  departed  out  of  their  sight,  exercising  faith  in 
the  work  which  he  was  gone  to  perform,  and  the 
promises  that  he  would  not  leave  them  comfortless, 
but  would,  in  the  communications  of  his  Spirit,  come 
to  them,  they  "  continued  with  one  accord  in  prayer 
and  supplication  with  the  women,  and  Mary  the  mo- 
ther of  Jesus,  and  with  his  brethren."*  Nor  did  they 
wait  in  vain  for  his  return  with  the  blessing,  and  with 
such  a  blessing  as  never  before  were  any  of  our  race 
privileged  to  receive.     "  And  when  the  day  of  Pente- 

*  Acts  i.   14. 


*  156 

cost  was  fully  come,  they  were  all  with  one  accord  in 
one  place.  And  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  mighty  wind,  and  it  filled  all 
the  house  where  they  were  sitting.  And  there  appear- 
ed unto  them  cloven  tongues  like  as  of  fire,  and  it  sat 
upon  each  of  them.  And  they  were  all  filled  with  the 
Holy  Ghost,  and  began  to  speak  with  other  tongues,  as 
the  Spirit  gave  them  utterance."*  By  this  extraor- 
dinary dispensation,  which  they  received  as  the  result 
of  the  commenced  intercession  of  their  ascended  and 
divinely  accepted  Priest,  they  were  by  open  manifes- 
tation declared  to  be  preeminently  blessed  of  the  Lord. 
The  blessing  came  not  .in  word  only,  but  in  demonstra- 
tion of  the  Spirit  and  of  power.  As  the  disciples  of 
the  crucified  Jesus,  they  were  under  the  frown  of 
man's  displeasure ;  but  the  Lord  lifted  up  the  light  of 
his  countenance  upon  them,  and  gave  them  peace. 
The  Shechinah  had  withdrawn  from  the  temple,  in 
which  the  priests  of  the  Aaronic  order  still  ministered 
according  to  the  rites  of  the  now  abrogated  law  ;  but 
it  descended  with  more  softened  radiance,  to  authenti- 
cate, illumine,  and  bless  the  church,  which  henceforth 
was  to  become  the  holy  and  spiritual  temple  of  the  liv- 
ing God. 

On  the  opening  of  the  tabernacle,  and  subsequently 
of  the  temple,  for  the  worship  which  was  presented  by 
the  Jews,  fire  came  forth  from  the  presence  of  the 

*  Acts  ii.  1 — 4. 


157 

Lord,  to  enkindle  the  sacrifice  prepared  upon  the  altar, 
and  to  consecrate  the  respective  structures  for  divine 
service :  so,  when  the  Christian  church  was  opened 
for  all  the  nations  of  the  world,  in  all  their  various  lan- 
guages ;  and  to  witness  and  report  which  opening,  re- 
presentatives from  all  parts  of  the  earth  were  present,* 
the  same  impressive  token  of  divine  authority  and  fa- 
vour was  given.  But  then,  let  it  be  observed,  that 
they  were  the  spiritual  sacrifices  of  prayer  and  praise, 
which  were  here  authenticated,  as  acceptable  to  God 
by  Jesus  Christ,  in  the  Christian  church ; — not  the 
bleeding  victim,  nor  the  unbloody  sacrifice,  presented 
on  an  altar.     The  fire  celestial,  assumed  the  form  of 

*  "  And  there  were  dwelling  at  Jerusalem,  Jews,  de- 
vout men  out  of  every  nation  under  heaven.  Now  when 
this  was  noised  abroad,  the  multitude  came  together,  and 
were  confounded,  because  that  every  man  heard  them 
speak  in  his  own  language.  And  they  were  all  amazed 
and  marvelled,  saying  one  to  another,  Behold,  are  not  all 
these  which  speak  Galileans  ?  And  how  hear  we  every 
man  in  our  own  tongue,  wherein  we  were  born  1  Parthi- 
ans,  and  Medes,  and  Elamites,  and  the  dwellers  in  Mes- 
opotamiet,  and  in  Judea,  and  Cappadocia,  in  Pontus  and 
Asia,  Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the  parts 
of  Libya  about  Cyrene,  and  strangers  of  Rome,  Jews  and 
proselytes,  Cretes  and  Arabians,  we  do  hear  them  speak 
in  our  tongues  the  wonderful  works  of  God.  And  they 
were  all  amazed,  and  were  in  doubt,  saying  one  to  another, 
What  meaneth  this  ?'' — Acts  ii.  5 — 12. 
15 


158 


the  tongue  ;  the  member  of  the  body  which  God  has 
made  to  celebrate  his  praise,  address  his  throne  of 
mercy,  and  proclaim  his  truth.  The  tongue  was  clo- 
ven, that  by  the  living,  glowing,  tremulous,  movement 
of  its  divided  tip,  a  significant  emblem  might  be  pre- 
sented, of  the  power  which  was  conveyed  to  praise, 
and  to  preach,  in  diverse  languages ;  and  of  the  fer- 
vour and  constancy  with  which  both  parts  of  its  ser- 
vice, should  be  performed. 

The  same  divine  authentication,  in  the  same  form, 
and  for  the  same  purpose,  was  subsequently  given, 
when  Peter  opened  the  kingdom  in  the  house  of  Cor- 
nelius, and  the  Gentiles  w'ere  first  actually  admitted 
into  the  bosom  of  the  Christian  church.  When  Peter, 
with  the  two  household  servants  and  the  devout  sol- 
dier, the  messengers  which  had  been  sent  for  him,  ar- 
rived at  the  house,  he  found  inciny  that  were  come  to- 
gether. And  while  he  was  speaking  to  them,  of  the 
testimony  which  the  prophets  had  given  to  the  effica- 
cy of  the  Redeemer's  atonement,  for  the  remission  of 
the  sins  of  every  individual  who  should  believe  in  him, 
"the  Holy  Ghost  fell  on  all  them  which  heard  the 
word.  And  they  of  the  circumcision  which  believed 
were  astonished,  as  many  as  came  with  Peter,  because 
that  on  the  Gentiles  also  was  poured  out  the  gift  of  the 
Holy  Ghost.  For  they  heard  them  spnak  loith  tongues, 
and  magnify  God."*     And,  that  the  outward  radiant 

*  Acts  X.  44 — 46. 


159 

form  of  the  tongue  accompanied  the  inward  miracu- 
lous power  to  magnify  God,  in  languages  previously 
unknown,  is  obviously  implied,  in  the  words  which 
Peter  employed,  when  he  rehearsed  the  matter  from 
the  beginning,  and  expounded  it  by  order,  to  the  Apos- 
tles and  brethren  that  were  assembled  at  Jerusalem, 
and  amongst  whom  a  contention  had  been  raised,  be- 
cause  he  had  gone  in  to  men  uncircumcised,  and  had 
eaten  with  them.  "  As  I  began  to  speak,  the  Holy 
Ghost  fell  on  them,  as  on  us  at  the  beginning  "■\ 

And  w  hile  the  divine  authentication  was  given  to 
spiritual,  and  not  to  material  sacrifices ;  the  consecra- 
tion was  given  to  the  living  stones  of  the  spiritual 
house,  not  to  the  gross  and  lifeless  stones  or  timber, 
of  which  the  upper  room  at  Jerusalem,  or  the  place  of 
assembly  in  the  house  of  Cornelius,  was  constructed. 
The  radiance  indicative  of  divine  favour,  was  not,  as 
of  old,  spread  in  one  unbroken  cloud  of  glory  through 
the  whole  extent  of  the  building ;  but  it  was  divided 
into  as  many  parts  as  there  were  living  worshippers 
present ;  and  it  rested  in  the  form  of  cloven  tongues, 
like  as  of  fire,  upon  the  head  of  each  of  them.  And 
when  they  went  forth  to  extend  the  boundaries  of  the 
church,  elements  of  consecration  for  buildings  they 
carried  none ;  but  they  carried,  what  was  infinitely 
more  valuable  and  efficacious,  the  purifying  influence 
of  the  Holy  Spirit  in  their  hearts,  and  the  power  to  ut- 

*  Acts  xi.  15. 


160 

ter  the  truth  which  sanctifies  with  their  lips.  Streams 
of  celestial  grace  were  poured  through  them  as  the 
channels,  to  refresh,  and  purify,  and  cheer  the  hearts 
of  those  whom  they  addressed.  That  was  fulfilled  in 
them  which  the  Saviour  had  promised,  "  He  that  be- 
lieveth  on  me,  as  the  Scripture  hath  said,  out  of  his 
belly  shall  flow  rivers  of  living  water.  But  this  spake 
he  of  the  Spirit,  which  they  that  believe  on  him  should 
receive  :  for  the  Holy  Ghost  was  not  yet  given ;  be- 
cause that  Jesus  was  not  yet  glorified."* 

This  promise  began  to  be  fulfilled  on  the  first  day 
that  the  disciples  received  in  copious  blessings,  the 
proof  of  the  acceptance  and  efficacy  of  the  work, 
which  their  ascended  Priest  had  gone  to  discharge  on 
their  account.  While  those  who  were  assembled  in 
the  upper  room  to  wait  for  the  blessing,  in  number 
about  a  hundred  and  twenty,  received  the  miraculous 
gifts  of  the  Holy  Spirit's  grace  ;  they  became  the 
channels,  through  which  its  more  ordinary,  but  not 
less  saving  streams,  flowed,  to  three  thousand  persons 
in  one  day.  The  whole  company  of  the  assembled 
disciples,  male  and  female,  young  and  old,  were  all 
filled  with  the  Holy  Ghost,  and  began  to  speak  with 
other  tongues,  as  the  Spirit  gave  them  utterance. 
They  all  contributed  in  producing  that  impression  up- 
on the  assembled  multitude,  which  Peter  was  instru- 
mental in  advancing  to  its  decisive  result,  when  they 

*  John  vii.  38,  39. 


161 

that  gladly  received  his  word  were  baptized ;  "  and 
the  same  day,"  as  the  fruit  of  the  labours  of  the  hun- 
dred and  twenty,  which  would  doubtless  be  continued 
through  the  day,  as  well  as  of  the  address  which  Pe- 
ter delivered  at  nine  in  the  morning,  "  there  were  ad- 
ded unto  them  about  three  thousand  souls."  So  soon 
as  the  relation  of  the  circumstances  which  were  con- 
nected with  the  outpouring  of  the  Spirit  upon  the 
Gentiles  in  the  house  of  Cornelius,  had  loosened  the 
Jewish  prejudices,  by  which  till  that  period  their 
movements  hud  been  fettered,  the  Apostles,  and  those 
who  laboured  with  them,  went  forth  freely  to  the  Gen- 
tiles. But  they  went  forth,  not  in  the  habiliments  of 
priests,  to  discharge  efficacious  rites  for  their  fellow- 
men  ;  but  as  preachers,  to  make  known  to  them  the 
unsearchable  riches  of  Christ.  They  consecrated  no 
edifices,  for  the  performance  of  an  imposing  ritual ;  for 
buildings  of  any  kind,  which  could  be  exclusively  ap- 
propriated to  their  use,  they  found  none.  They  erect- 
ed no  altars ;  for  they  had  no  pattern  after  which  to 
fashion  them.  They  encumbered  themselves  with  no 
censers,  with  costly  incense  to  burn  in  them  ;  for  the 
ordinary  raiment  which  would  have  been  convenient 
for  them,  they  did  not  always  possess.  It  was  not  their 
implements  of  service,  or  rites  of  wondrous  virtue,  but 
"  their  sound"  which  "  went  into  all  the  earth,  and 
their  loords  unto  the  end  of  the  world."  Beautiful,  as 
they  passed  over  the  mountain  barrier  of  one  country 
after  another,  were  their  feet ;  for  they  preached  the 
15* 


162 

gospel  of  peace,  and  carried  glad  tidings  of  good 
things.  Their  theme,  melodious  to  the  ear  of  those 
who  knew  their  state  as  sinners  before  God,  was  the 
sacrifice  of  the  cross,  and  the  w'ork  of  the  living  Priest, 
who  was  within  the  vail.  They  declared  him  to  be, 
what  the  prophets  had  predicted,  a  Priest  upon  his 
throne  ;  not  only  living  to  intercede  for  all  those  who 
come  to  God  by  him,  but  also  reigning  to  enrich  them, 
with  all  spiritual  blessings  in  heavenly  places ;  "  the 
Lord  over  all,  and  rich  unto  all,  that  called  upon  him." 
There  was  royalty  associated  with  the  priesthood, 
which  had  presented  the  most  perfect  prefiguration  of 
that  w^hich  Christ  discharges, — the  priesthood  of  Mel- 
chisedec.  His  name  is,  by  interpretation.  King  of 
Righteousness  ;  and  he  was  also  King  of  Salem,  that 
is,  King  of  Peace.  The  first  title  was  doubtless  given 
to  him,  to  designate  the  unbending  integrity,  the  un- 
blemished sanctity,  of  his  personal  character ;  while 
the  latter  seems  to  indicate,  that  these  qualities,  by  the 
veneration  which  they  inspired,  w  ere  the  shield  of  the 
city  in  which  he  officiated  and  reigned,  rendering  it 
sacred  ground,  which  no  warlike  foot  might  presume 
to  tread.  While,  therefore,  all  was  commotion  and 
turbulence  around  ; — while  the  kings  of  the  neighbour- 
ing cities  were  forming  their  confederacies  ;  leading 
their  subjects  to  the  shock  of  the  embattled  field  ;  by 
turns,  inflicting  or  suffering  all  the  horrors  of  war,  in 
scenes  of  carnage,  pillage,  and  desolation,  Salem  was 
neutral  and  hallowed  ground  ; — as  its  name  indicated, 
it  was  peace. 


163 

In  more  respects  than  one  did  Melchisedec  prefig- 
ure Christ..  He  did  so 'in  the  personal  quaUties  by 
which  he  was  distinguished ;  in  the  combined  offices 
of  priest  and  king,  which  he  discharged ;  and  in  the 
influence,  arising  from  his  character  and  work,  which 
he  diffused. 

That  perfect  righteousness  was  found  in  the  Re- 
deemer, his  very  enemies  were  compelled  tacitly  to 
acknowledge.  When  he  put  the  question  to  them, 
"Which  of  you  convinceth  me  of  sin?"  there  was 
none  to  answer.  Pilate,  though  he  condemned  him  to 
die,  publicly  declared,  •'!  find  no  fault  in  him."  The 
centurion  w+io  commanded  the  Roman  guard  which 
attended  his  crucifixion,  was  constrained  to  exclaim, 
"  Certainly  this  was  a  righteous  man." 

That  with  the  office  of  priest,  he  combined  that  of 
king,  Pilate  gave  unintentional,  but  decisive  testimony, 
when  he  wrote  the  superscription  for  the  cross,  on 
which,  as  Priest,  he  offered  his  spotless  sacrifice,  '•  This 
is  the  King  of  the  Jews."  That  the  Jews  who  had 
rejected  him,  and  clamorously  demanded  his  crucifix- 
ion, had  some  fearful  intimations  of  his  true  character 
in  their  guilty  consciences,  appeared  from  their  unea- 
siness, when  their  eye  first  saw  the  superscription  upon 
his  cross.  It  was  like  the  sun-beam,  darting  unexpect- 
edly into  the  gloomy  region  in  which  guilty  purposes 
have  been  matured  ;  and  at  which  the  children  of 
darkness  tremble,  in  fearful  anticipation  that  their 
deeds  will  be  exposed.      The  triumph  of  their  malig- 


164 

nant  joy  was  in  a  moment  exchanged  for  foreboding 
fears,  as  to  the  import  of  the  title  which  they  read  ; 
and  hence  their  anxiety  to  have  other  words,  which 
would  by  implication  declare  him  to  be  an  impostor, 
and  throw  the  semblance  of  justice  over  their  proceed- 
ings against  him,  placed  in  their  stead.  That  God  in- 
tended, that  in  the  lowest  state  of  his  Son's  humilia- 
tion, the  combined  offices  which  he  sustained  should 
be  proclaimed,  and  declared  to  be  immutable,  appears 
from  the  answer  which  Pilate  (whose  mind  was  doubt- 
less supernaturally  controlled  on  the  occasion)  gave  to 
their  entreaties,  "  What  I  have  written  I  have  writ- 
ten." And  so  it  was  seen  on  the  cross,  as  well  as  sub- 
sequently within  the  vail ;  it  was  read  on  earth,  as  well 
as  published  in  heaven  ;  it  was  unalterably  inscribed  by 
the  power  of  imperial  Rome,  as  well  as  sworn  by  the 
ever-living  God,  that  he  was  constituted  "  a  Priest  for 
ever,  after  the  order  of  Melchisedec." 

Coeval  with  the  commencement  of  his  priestly  work, 
and  the  dawn  of  his  regal  glory,  was  the  peaceful  in- 
fluence which  he  diffused.  Pilate  and  Herod,  pre- 
viously at  enmity,  were  that  day  made  friends.  The 
wall  of  partition,  which  had  divided  Jews  and  Gen- 
tiles in  inveterate  hostility,  was  that  day  broken  down. 
He  was  their  peace,  who  made  both  one,  and  recon- 
ciled them  both  in  one  body  to  God  by  his  cross,  hav- 
ing slain  the  enmity  thereby.  And  when,  having  en- 
tered within  the  vail,  on  the  full  discharge  of  his 
work,  he  came  in  the  power  of  his  Spirit  to  bless  his 


165 

waiting  disciples,  it  was  to  produce  in  their  hearts  the 
peace  which  passeth  all  understanding;  and  to  em- 
ploy them  in  extending  among  their  fellow-men  his 
kingdom,  which  is  righteousness,  and  peace,  and  joy, 
in  the  Holy  Ghost.  That  kingdom,  in  its  internal 
power,  has  been  perpetuated  in  the  world  unto  the 
present  day.  To  all  who  have  received  him  as  their 
Priest,  who  have  relied  upon  him,  and  presented  their 
supplications  through  him  ;  he  has  been  their  peace, 
reconciling  them  to  God,  tranquillizing  their  conscien- 
ces by  the  sprinkling  of  his  blood,  and  soothing  their 
hearts  by  the  exceeding  great  and  precious  promises 
of  his  word.  If  around  them  at  any  time  all  has  been 
confusion  and  conflict ;  still  there  has  been  rest  and 
quietness  within.  In  the  world  they  may  have  found 
tribulation  ;  but  in  him  they  have  enjoyed  peace. 

And  the  period  is  approaching,  when  his  peaceful 
kingdom  shall  be  visibly  and  universally  established. 
The  charm  of  his  revered  and  hallowed  name — the 
name  which  is  above  every  name,  shall  be  felt  wher- 
ever it  is  proclaimed ;  and  be  proclaimed,  wherever 
there  is  a  human  ear  to  listen,  and  a  human  heart  to 
feel.  Through  the  medium  of  his  atonement  and  in- 
tercession, all  tribes  and  families  of  the  earth  shall  pre- 
sent their  supplications  and  thanksgivings  unto  God, 
and  blessings  in  return  shall  freely  and  widely  flow. 
The  plagues,  which  have  hitherto  desolated  the  world, 
shall  be  averted  ;  the  earth  shall  yield  her  increase, 
and  God,  even  our  own  God,  shall  bless  us.     The  his- 


160 

tory  of  the  commotions  among  the  nations,  and  the 
sanguinary  conflicts  of  the  human  race,  shall  be  closed 
by  the  coming  of  the  great  Melchisedec,  in  the  power 
of  his  kingdom,  to  proclaim  an  universal  peace,  and 
make  the  world  as  tranquil  as  Salem  was  of  old. — 
Men  "  shall  beat  their  swords  into  ploughshares,  and 
their  spears  into  pruning-hooks :  nation  shall  not  lift 
up  sword  against  nation,  neither  shall  they  learn  war 
any  more."*  "  All  kings  shall  fall  down  before  him : 
all  nations  shall  serve  him."!  "  Of  the  increase  of  his 
government  and  peace  there  shall  be  no  end,  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  order  it, 
and  to  establish  it  with  judgment  and  with  justice,  from 
henceforth  even  for  ever."J  "  With  righteousness  shall 
he  judge  the  poor,  and  reprove  with  equity  for  the 
meek  of  the  earth :  and  he  shall  smite  the  earth  with 
the  rod  of  his  mouth,  and  with  the  breath  of  his  lips 
shall  he  slay  the  wicked.  And  righteousness  shall  be 
the  girdle  of  his  loins,  and  faithfulness  the  girdle  of  his 
reins.  The  wolf  also  shall  dwell  with  the  lamb,  and 
the  leopard  shall  lie  down  with  the  kid :  and  the  calf 
and  the  young  lion  and  the  fatling  together ;  and  a 
little  child  shall  lead  them.  And  the  cow  and  the  bear 
shall  feed  ;  their  young  ones  shall  lie  down  together : 
and  the  lion  snail  eat  straw  like  the  ox.  And  the 
sucking  child  shall  play  on  the  hole  of  the  asp,  and  the 
weaned  child  shall  put  his  hand  on  the  cockatrice' 

*  Isa.  ii.  4.         t  Ps.  Ixxii.  11.         J  Isa.  ix.  7. 


167 

den.  They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain :  for  the  earth  shall  be  full  of  the  knowledge 
of  the  Lord,  as  the  waters  cover  the  sea."*  "  In  his 
days  shall  the  righteous  flourish ;  and  abundance  of 
peace  so  long  as  the  moon  endureth."t 

Who  can  read  these  animating  predictions,  and  con- 
nect them  with  the  work  of  the  High  Priest  of  our 
profession,  without  feeling  a  new  spring-tide  of  hope, 
in  reference  to  the  world,  setting  in  upon  his  soul ; 
without  looking  round  upon  it  with  an  eye  of  deepen- 
ing interest,  and  a  heart  of  largest  expectation  ;  with- 
out being  induced  to  address  it  in  the  language  of  in- 
spiration !  "  Make  a  joyful  noise  unto  the  Lord,  all 
the  earth :  make  a  loud  noise,  and  rejoice,  and  sing 
praise.  Sing  unto  the  Lord  with  the  harp  ;  with  the 
harp,  and  the  voice  of  a  psalm.  With  trumpets  and 
sound  of  cornet  make  a  joyful  noise  before  the  Lord, 
the  King,  Let  the  sea  roar,  and  the  fulness  thereof; 
the  world,  and  they  that  dwell  therein :  let  the  floods 
clap  their  hands ;  let  the  hills  be  joyful  together  be- 
fore the  Lord;  for  he  cometh  to  judge  the  earth: 
with  righteousness  shall  he  judge  the  world,  and  the 
people  with  equity."J 

*  Isa.  xi.  4—9.  t  Ps.  Ixxii.  7. 

J  Ps.  xcviii.  4 — 9. 


SECTION  IV. 

THE    ALL-SUFFICIENCY    OF    CHRIST's    PRIESTHOOD    SUPER- 
SEDES THE    NECESSITY   OF    SACRAMENTAL    EFFICACY. 

At  this  stage  of  our  progress,  we  are  able  to  pre- 
sent more  clearly  to  the  view  than  we  previously 
could,  the  nature  and  design  of  the  ritual  observances 
of  the  Christian  church ;  and  to  show,  that  as  in 
Christ's  sacrifice  there  is  infinite  efficacy,  which  we 
may  receive  by  faith,  without  the  intervention  of  a 
priest  to  recommend  us  to  him,  and  convey  virtue  to 
us  from  him,  of  sacramental  efficacy  we  have  no  need. 
By  disconnecting  baptism  and  the  supper  of  the  Lord 
from  the  work  of  a  priesthood ;  and  by  showing  that 
the  latter  was  committed  to  the  church  to  celebrate, 
rather  than  to  its  pastors  to  administer,  we  have  al- 
ready shaken  the  foundations  on  which  the  doctrine  of 
sacramental  efficacy  rested.  As  we  consider  the  doc- 
trine to  be  unscriptural,  and  part  of  the  structure  of 
an  antichristian  priesthood,  which  yet  remains  as  a 
stumbling-block  in  the  path  of  many  members  of 
Protestant  communions,  we  shall  endeavour  to  remove 
it  entirely  out  of  their  way. 

We  seriously  object,  in  limine,  to  the  term  sacra- 


169 

ment.  It  is  of  pagan  origin,*  and  conveys  an  idea 
altogether  foreign  to  the  design  of  either  part  of  the 

*  "  The  word  sacramentum  properly  means  the  military 
oath,  which  every  Roman  soldier  was  obliged  to  take,  of 
fidelity,  and  obedience  to  his  general." — Dr.  A.  Clarke 
on  the  Eucharist. 

The  Doctor  gives  in  his  work,  in  a  quotation  from 
Polybius,  the  matter  and  form  of  the  oath. 

"  When,  in  embodying  and  enrolling  the  troops,  all  the 
proper  arrangements  were  made,  and  the  different  com- 
panies formed  ;  a  chiliarch,  or  military  tribune,  selecting  a 
proper  person  from  all  the  rest,  propounded  the  sacramen- 
tum, or  oath  of  fidelity  and  obedience  ;   who  immediately 

swore,  SUBMISSIVELY  TO  OBEY,  AND  PERFORM  WHATSO- 
EVER   IS    COMMANDED    BY    THE    OFFICERS,  ACCORDING    TO 

THE  UTTERMOST  OF  HIS  POWER.  The  lest,  all  coming 
forward,  one  by  one,  take  successively  the  same  oath ; 
that  they  would  perform  every  thing,  according  to  what 
the  first  had  sworn." 

Now,  if  we  refer  to  the  institution  of  the  supper,  we 
shall  find,  that  instead  of  there  being  a  swearing  in  of  the 
disciples,  a  sacramentum  propounded  to  them  on  the  occa- 
sion, there  was  a  prophetic  declaration,  that  they  would 
all,  on  that  very  night,  desert  their  Master;  and  a  con- 
siderate excusing  of  the  individual,  who  was  ready  to  give 
an  unrequired  oath  of  fidelity.  How  frequently  may  the 
disquisitions  of  literary  men,  on  scriptural  subjects,  be  in 
a  moment  exploded,  by  a  simple  statement  of  plain  matter 
of  fact.  This  simple  matter  of  fact,  too,  goes  far  towards 
16 


170 

ritual  of  the  Christian  church.  Its  use  has  engrafted 
superstition  and  bondage  on  the  stock  of  Christian 
simphcity  and  privilege.  Obligation  under  the  bon- 
dage of  an  oath,  is  the  idea  which  it  originally  ex- 
pressed, and  which  its  use  still  conveys.  Hence  the 
phrases,  baptismal  vow,   and   sacramental   vow;* — 

exploding  the  whole  theory  of  sacramental  efficacy.  If 
the  ritual  institutions  of  the  Christian  church  had  been 
intended  to  convey  saving  efficacy,  surely  when  adminis- 
tered by  the  Saviour's  own  hand,  their  work  must  have 
been  complete  and  perfect.  His  own  hand  gives  the  dis- 
ciples the  bread  and  the  wine  ;  his  own  lips  the  words  of 
institution.  But  then,  instead  of  telling  them  of  any  effi- 
cacy which  he  had  conveyed,  any  transformation  which  he 
had  effected,  his  next  words  after  they  had  communicated, 
were,  "  All  ye  shall  be  offended  because  of  me  this  night ; 
for  it  is  written,  I  will  smite  the  Shepherd,  and  the  sheep 
of  the  flock  shall  be  scattered  abroad." 

*  These  phrases  were  never  employed  by  the  writers  of 
the  New  Testament,  and  were  they  to  revisit  the  church, 
would  certainly  require  to  be  explained  to  them.  And  yet, 
perhaps,  scarcely  any  two,  of  those  who  have  •  become 
learned  on  Christian  subjects,  beyond  what  the  Apostles 
have  written,  would  agree  in  their  interpretation.  Reason 
and  sound  sense  dictated  the  question  which  Henry  the 
Eighth  wrote,  in  the  margin  of  one  of  the  papers  which 
contained  the  discussions  of  the  divines  of  his  day,  on  the 
nature  of  the  sacraments,  and  in  which  they  admit,  that, 


171 

vows  that,  in  the  sense  in  which  they  are  understood, 
are  rarely  if  ever  perfectly  kept ;  and  consequently, 
agitation  and  alarm,  instead  of  peace  and  joy  in  be- 
lieving, characterise  the  services  of  many,  when  they 
approach  what  they  are  unwisely  and  unscripturally 
taught  to  consider  the  deeply  mysterious  rites  of  the 
Christian  church.  Now,  by  recurring  to  the  analogy, 
which  we  have  already  described  as  existing  between 
circumcision  and  baptism,  the  Passover  and  the  Lord's 
supper,  we  shall  be  able  to  clear  away  the  mists  by 
which  these  institutions  of  Christianity  have  been  en- 
compassed ;  in  which  their  own  lovely  features  have 
been  shrouded,  and  all  kinds  of  fearful  distortions  have 
been  made  to  arise,  before  the  eye  of  the  simple  and 
the  timid,  in  the  fold  of  Christ.  They  have  been  asso- 
ciated with  the  gloom  of  the  grove,  and  the  terrific 
mysteries  of  the  Eleusinian  cave  ;  let  us  contemplate 
them  in  their  native  light  and  beauty,  as  they  may  be 
seen  in  the  temple  of  truth. 

When  circumcision  was  performed  among  the  Jews, 
no  vow  was  connected  with  any  part  of  the  ceremony ; 
no  intimation  was  given,  that  there  was  any  thing  mys- 
terious in  its  operation,  any  invisible  stream  of  grace 
communicated  in  its  observance.     The  plain  matter  of 

"  In  the  Scripture,  no  perfect  definition  of  the  sacraments 
is  to  be  found."  "  Why  then  shoulde  we  cal  them  soo?" 
—  Vide  an  amusing  as  well  as  instructive  note  in  Orme 
on  the  Lord's  Supper,  p.  SI. 


172 

fact,  which  every  Jew  well  understood,  was  this ;  that 
there  was  no  access  for  his  child  to  the  institutions  of 
worship,  no  right  to  enroll  him  among  the  privileged 
descendants  of  Abraham,  if  he  were  not  circumcis- 
ed. To  Abraham  himself,  the  rite  certainly  con- 
veyed no  saving  efficacy.  It  is  declared  by  the 
Apostle  Paul,  to  have  been  to  him,  "  a  seal," — that  is, 
a  divinely  appointed  visible  authentication  stamped  up- 
on the  flesh, — "  of  the  righteousness  of  the  faith,  which 
he  had  yet  being  uncircumcized"*  It  could  not  be  the 
same  thing  to  his  descendants,  on  whom  the  rite  was 
to  be  performed  at  an  age  at  which  they  were  not 
competent  to  the  exercise  of  faith.  To  them,  it  was 
merely  the  authoritative  sign,  or  seal,  stamped  on  their 
flesh,  of  their  connexion  with  Abraham,  as  heirs  of  the 
promises,  which  had  been  made  to  him.  A  lineal  de- 
scendant of  Abraham  had  no  title  to  a  share  in  the 
promises,  if  the  rite  had  not  been  performed  ;  while 
others,  who  could  not  trace  their  descent  from  him, 
might,  by  submitting  to  the  rite,  become  incorporated 
with  his  family,  and  participate  in  its  privileges.  The 
law  delivered  at  its  institution,  was,  "  The  uncircum- 
cised  man-child  whose  flesh  of  his  foreskin  is  not  cir- 
cumcised, tiiat  soul  shall  be  cut  off"  from  his  people  ; 
he  hath  broken  my  covenant."f  If  it  be  said,  The 
covenant  involved  a  vow ;  it  may  be  answered.  The 
vow  was  then  performed,  when  the  rite  was  discharg- 

*  Rom.  iv.   11.  t  C^en.  xvii.   14. 


173 

ed.  "  This  is  my  covenant,  which  ye  shall  keep,  be- 
tween me  and  you  and  thy  seed  after  thee  ;  Every 
man-child  among  you  shall  be  circumcised."*  So  far 
as  this  institution  was  concerned,  the  part  of  the  cove- 
nant which  was  obligatory  on  the  people  was  perform- 
ed, when  the  rite  had  been  discharged. 

The  question  then  arises.  What  advantages  were 
connected  with  circumcision  ?  It  may  be  answered, 
by  saying,  that  the  child  which  was  circumcised,  was 
initiated  into  privilege,  and  promises  ; — the  privilege, 
of  attending  the  institutions  of  worship  ;  the  right  to 
plead  the  promises,  which  were  made  to  Abraham, 
and  subsequently,  as  in  succession  they  ^ere  deliver- 
ed, those  which  were  giyen  to  his  descendants  ; — the 
promises  generally  of  the  Old  Testament.  The  rite 
of  circumcision,  was  a  bloody  rite  ;  corresponding  with 
the  nature  of  the  institutions  to  which  it  gave  access, 
and  with  the  event  by  which  the  types  and  promises 
of  the  Old  Testament  were  to  be  fulfilled, — the  shed- 
ding of  the  expiatory  blood  of  the  predicted  Messiah. 

In  the  same  manner,  is  baptism,  an  initiation  into 
privilege,  and  promises  ;  the  privilege,  of  Christian  in- 
struction and  worship ;  the  right  to  plead  the  prom- 
ises of  the  New  Testament,  which  are  to  us  and  to 
our  children,  and  are  all  yea,  and  amen,  in  him  into 
whose  name  we  are  baptized.  The  rite  of  baptism, 
is  the  aspersion  of  water,  the  element  of  refreshment 

*  Gen.  xvii.   10. 
16* 


174 

and  purification,  emblematic  of  the  effect  of  Christian 
nurture  upon  the  mind,  and  of  the  Holy  Spirit's  influ- 
ence, by  whose  agency  the  blessings  promised  in  the 
gospel,  are  conveyed  into  the  soul.  No  vow  in  its  ad- 
ministration is  enjoined  ;  no  mystery  in  its  operation  is 
supposed  ;  no  invisible  stream  of  grace  does  it  involve  ; 
no  incomprehensible  mysticism  about  the  mode  in 
which  it  works,  need  here  perplex  the  mind.  The 
parents,  who  intelligently  present  their  children  for 
baptism,  are  those  who  value  the  institutions  of  Chris- 
tian worship,  and  the  blessings  which  are  offered  in 
Christ's  promises  themselves,  and  consider  them  the 
richest  inhe^tance  into  which  their  children  can  be 
brought : — tiie  minister  who  properly  performs  the 
rite,  will  enforce  upon  the  parents  the  duty  of  bringing 
up  their  children  in  the  nurture  and  the  admonition  of 
the  Lord,  and  present  the  different  motives,  which 
should  produce  its  diligent  and  cheerful  discharge  : — 
and  the  children,  so  soon  as  the  promises  of  Christian- 
ity can  be  unfolded  to  their  opening  powers,  should  be 
encouraged  and  exhorted  to  plead  them,  on  the  ground 
of  the  right  to  them,  which  in  baptism  was  conferred. 
The  seal,  by  which  their  connexion  with  the  most  gra- 
cious dispensation  of  religion  which  God  ever  estab- 
lished in  the  world  was  authenticated,  though  it  has 
not,  as  in  the  case  of  the  Jew,  left  an  indelible  stamp 
in  the  flesh,  has  yet  been  visibly  placed  upon  them. 
The  remembrance  of  its  application,  with  the  hallow- 
ed desires  and  expectations  which  were  excited  at  the 


175 

time,  and  have  become  associated  with  the  review  of 
the  service,  should  strengthen  the  faith,  and  increase 
the  fervour  of  the  parents,  in  their  frequent  and  perse- 
vering prayers  for  their  children ;  and  the  knowledge 
of  its  application,  should  inspire  those  who  have  been 
the  recipients  of  the  rite  with  boldness,  when  they 
come  for  spiritual  influences  and  blessings  to  him  into 
whose  religion  they  have  been  initiated,  and  whose 
name  they  consequently  bear.  Of  his  multiplying 
descendants  on  earth,  Abraham,  in  the  mansions  of 
repose  and  blessedness,  was  ignorant,  nor  could  Israel 
acknowledge  and  help  them ;  but  Christ  lives  to  re- 
ceive all  who  come  to  him,  and  liberally  to  dispense 
his  Spirit's  grace  unto  them. 

Be  it  however  carefully  observed,  that  there  is  a 
distinction  to  be  made,  between  the  possession  of  a 
right  to  plead  the  promises  of  God,  and  the  exercise  of 
that  right,  in  the  workings  of  a  devotional  spirit,  by 
which  the  blessings  which  are  promised  are  brought 
into  actual  enjoyment.  Esau  despised,  and  at  length 
sold,  his  birthright.  Many  of  the  Jews  undervalued, 
and  irrecoverably  forfeited,  their  covenant  right.  They 
were  the  descendants  of  Abraham  after  the  flesh,  and 
were  enrolled,  in  virtue  of  having  received  the  initia- 
tory rite,  among  the  Israelites  to  whom  pertained  the 
adoption,  and  the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service  of  God,  and  the 
promises ;  but  because  they  did  not  value,  they  did 
not  plead  ;  and  because  they  did  not  plead,  they  did 


176 

not  inherit,  the  promises,  by  faith  in  which  Abraham 
obtained  his  righteousness  in  this  world,  and  a  portion 
in  the  better,  even  the  heavenly  country.  All  were 
not  Israel,  who  were  of  Israel.  "  He"  (says  Paul) 
"  is  not  a  Jew,  which  is  one  outwardly ;  neither  is  that 
circumcision  which  is  outward  in  the  flesh  :  but  he  is 
a  Jew,  which  is  one  inwardly ;  and  circumcision  is 
that  of  the  heart,  in  the  spirit,  and  not  in  the  letter ; 
whose  praise  is  not  of  men,  but  of  God."* 

So  all  are  not  Christians,  who  wear  the  name  only. 
To  us  pertain  an  adoption  more  exalted  ;  a  glory  more 
unfading ;  a  covenant  more  gracious ;  a  contrast  to 
the  law,  in  the  ministry  of  reconciliation ;  a  service 
more  luminous  and  spiritual ;  and  promises  more  ex- 
ceeding great  and  precious ;  yet,  to  the  value  of  Chris- 
tian promises  and  privileges,  multitudes  who  bear  the 
Christian  name  are  insensible,  and  while  they  have  the 
form  of  godliness,  deny  its  power.  He  then  is  not  a 
Christian,  who  is  one  outwardly,  neither  is  that  a  suffi- 
cient baptism,  which  is  outward  on  the  flesh ;  but  he 
is  a  Christian,  who  is  one  inwardly,  and  the  baptism 
which  makes  us  children  of  God,  is  inward  in  the 
Spirit ; — the  power  of  the  Holy  Ghost,  cleansing  the 
soul  from  its  defilement  by  the  application  of  atoning 
blood,  and  renewing  it  in  holiness,  after  the  image  of 
God.  The  minister  of  the  gospel,  may  baptize  with 
water,  in  the  name  of"  the  Father,  and  of  the  Son, 

*  Rom.  ii.  28,29. 


177 

and  of  the  Holy  Ghost ;  but  it  is  Christ's  own  preroga- 
tive, which  he  exercises  in  answer  to  the  prayer  of 
those  who  call  upon  him,  to  baptize  with  the  Holy 
Ghost  into  his  death  ;  that  being  buried  with  him  by 
baptism  into  death,  we  may  also,  like  him,  be  raised 
up  from  the  dead,  to  walk  in  newness  of  life.  In  the 
case  of  an  adult,  just  brought  to  an  acquaintance  with 
the  Christian  dispensation,  awakened  to  a  sense  of  his 
guilt,  exercising  repentance  towards  God,  and  calling 
on  the  Lord  Jesus  Christ  for  pardon  and  grace,  if  bap- 
tism, according  to  the  apostolic  practice,  be  immedi- 
ately administered,  the  outward  rite,  and  the  inward 
grace,  may  in  their  communication  be  coincident  in 
time.  He  may  embody  in  his  experience,  that  which 
was  contemplated  by  our  Redeemer  in  his  conversa- 
tion with  Nicodemus  ;  be  born  at  once  of  water,  and 
the  Spirit,  and  be  qualified  for  immediate  admission 
to  the  kingdom  of  God  ; — the  kingdom,  which  Christ 
came  into  the  world  to  form  and  establish,  and  which 
on  the  first  diy  when  Peter  opened  it  received  three 
thousand  such  individuals,  who  were  baptized  with 
water,  and  at  the  same  time  received  the  gift  of  the 
Holy  Ghost.  That  the  former  may  be  administered, 
where  the  latter  is  not  communicated  ;  and  that  in  the 
passages  in  wiiich  baptism  is  connected  with  the  re- 
mission of  sins,  it  is  the  circumstantial,  and  not  the 
essential  accompaniment,  is  obvious,  from  the  case  of 
Simon.  He  had  been  baptized,  but  was  subsequently 
told,  that  his  heart  was  "  not  right  in  the  sight  of  God," 


178 

and  exhorted  to  repent,  and  pray  to  God,  if  perhaps 
he  might  then  be  forgiven.*  Let  this  be  kept  in  view, 
and  it  will  be  seen,  that  in  the  following  passages,  re- 
mission is  essentially  connected  with  repentance,  and 
calling  upon  the  Lord  Jesus,  and  but  circumstantially 
with  baptism.  Then  said  Peter  unto  them,  "  Repent, 
and  be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins."f  "Arise,  and  be 
baptized,  and  wash  away  thy  sins,  calling  upon  the 
name  of  the  Lord.'^X  In  confirmation  of  this  view  of 
these  passages,  it  may  further  be  observed,  that  while 
in  instances  without  number,  repentance,  and  a  devo- 
tional application  to  Christ,  which  is  faith,  are  stated 
to  be  essential  requisites  to  the  enjoyment  of  pardon, 
without  the  slightest  allusion  to  baptism ;  baptism  is, 
in  no  one  instance,  presented  to  our  view,  unconnected 
with  repentance  or  faith,  as  the  channel  through  which 
pardon  flows.  If  then,  the  doctrine  of  baptismal 
efficacy  rests  for  its  support  on  these  passages  which 
we  have  quoted,  it  must  fall  to  the  ground ;  because, 
in  each  of  these  passages  there  is  associated  with  it, 
that  w^hich  is  repeatedly  stated  to  be  essential  to  re- 
mission, without  the  slightest  reference  to  baptism ; 
and  because,  in  the  case  of  Simon,  pardon  did  not 
accompany  baptism,  and  he  being  baptized,  was  de- 
clared to  be  in  the  gall  of  bitterness,  and  the  bond  of 

*  Acts  viii,  21—23.  f  Acts  ii,  38. 

J  Acts  xxii,  16. 


179 

iniquity,  and  exhorted  to  seek  forgiveness,  by  repent- 
ance, and  prayer  to  God. 

The  same  principle  apphes  to  the  form  in  which 
Mark  gives  the  apostolic  commission.  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature. 
He  that  helieveth  and  is  baptized  shall  be  saved."  And 
then,  to  mark  faith  as  the  essential,  and  baptism  only 
as  the  circumstantial,  it  is  added,  "  but  he  that  heliev- 
eth not  shall  be  damned."*  The  omission  of  baptism 
in  the  repeating,  which  is  usually  the  emphatic,  and 
confirmatory  clause  of  the  proposition,  deserves  par- 
ticular notice  ;  and  may  be  considered  as  an  inspired 
intimation,  not  only  that  ritual  observances  are  never 
to  be  ranked  in  importance  with  vital  and  essential 
principles  ;  but  also,  that  there  may  be  cases  ia  which 
the  entire  omission  of  the  former,  may  not  endanger 
an  individual's  safety.  There  cannot  be  deliverance 
from  condemnation  without  faith,  there  may  be  with- 
out baptism. 

We  cannot  clear  all  the  points  which  are  presented 
in  this  question,  without  noticing  more  distinctly,  the 
pretensions  which  are  made  to  regenerate  infants  by 
baptism.  That  the  "  washing  of  regeneration,"  re- 
ferred to  in  the  epistle  to  Titus,  is  not  the  baptism  with 
water  at  any  age  of  the  recipient,  and  that  it  does  not 
involve  the  remotest  allusion  to  the  baptism  of  infants, 
a  quotation  of  the  whole  passage  in  which  it  stands, 

*  Markxvi.  15,  16. 


180     • 

will  be  itself  sufficient  to  demonstrate.  "  For  we  our- 
selves also  were  sometimes  foolish,  disobedient,  de- 
ceived, serving  divers  lusts  and  pleasures,  living  in 
malice  and  envy,  hateful,  and  hating  one  another.  But 
after  that  the  kindness  and  love  of  God  our  Saviour 
toward  man  appeared,  not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy,  he 
saved  us,  by  the  washing  of  regeneration,  and  renew- 
ing of  the  Holy  Ghost ;  which  he  shed  on  us  abun- 
dantly through  Jesus  Christ  our  Saviour."*  If  we 
obey  the  apostolic  precept,  "In  mahce  be  ye  children, 
but  in  understanding  be  men,"  we  shall  never  con- 
found, that  which  the  living  God  sheds  on  us  through 
Jesus  Christ  his  Son,  with  that  which  the  hand  of  fee- 
ble, mortal,  sinful  man  administers  to  us  from  the  cold 
and  lifeless  font ;  much  less,  shall  we  associate  with 
the  baptism  of  unconscious,  guileless  infants,  terms 
which  are  employed  to  describe  the  grace  which  was 
conferred  on  those,  who  had  been  living  in  malice 
and  envy,  hateful,  and  hating  one  another.  If  the  pas- 
sage which  was  delivered  in  the  conversation  with 
Nicodemus,  contemplates  the  case  of  adults  only ; — 
and  that  it  cannot  refer  to  infants  is  obvious  from  the 
fact,  that  none  but  those  who  are  arrived  at  years  of 
understanding  can  become  the  subjects  of  that  king- 
dom, which  consists  in  the  active  intelligent  principles 
of  righteousness,  peace,  and  joy,  in  the  Holy  Ghost ; — 

*  Titus  iii,  3 — 6. 


181 

then,  the  pretensions  to  regenerate  infants  by  baptism 
have  nothing  left  to  support  them ;  and  pass  away 
with  the  mass  of  darkening  shadows,  which,  tiirough 
ages  of  superstition  and  folly,  have  been  accumulated 
round  the  simple  lucid  institutions  of  the  New  Testa- 
ment. Should  it  be  asked.  Do  you  then  leave  the 
souls  of  those  who  were  born  in  sin  and  shapen  in 
iniquity,  but  who  die  in  infancy,  uni'edeemed,  to  suffer 
the  consequences  of  original  guilt  /  We  answer : 
The  main  position  which  we  are  endeavouring  to  es- 
tablish in  our  work,  is  this,  That  the  blessings  of  re- 
demption arc  not  made  to  depend  for  their  application 
on  the  interposition  and  work  of  an  earthly  priesthood  ; 
but  are  communicated  directly  to  the  soul  by  Him, 
who  once  died  for  us  upon  the  cross,  but  now  lives 
for  us  in  heaven ;  our  only,  but  all-sufficient  Priest. 
More  safely  may  the  souls  of  those  who  die  in  infancy 
be  entrusted  to  him,  and  to  his  work,  than  they  can 
be  to  the  work  of  those,  who  may  not  be  at  hand  in 
the  time  of  feeble  nature's  extremity  ;  and  who  if  they 
are  sent  for,  may  not  arrive  until  the  new-fledged 
spirit  has  disencumbered  itself  from  its  mortal  fetters, 
and  has  soared  to  develope  its  powers,  and  perform 
its  blissful  service  in  the  kingdom  of  the  Redeemer's 
glory.  In  the  period  of  his  humiliation,  he  took  little 
children  which  had  not  been  baptized  into  his  arms,  laid 
his  hands  upon  them,  and  blessed  them ;  and  on  that 
and  other  occasions  declared,  that  only  those  who 
were  brought  to  a  corresponding  state  of  docility  of 
17 


182 

mind,  susceptibility  of  impression,  and  absence  of 
malice  and  wrath,  could  enter  into  the  kingdom  of 
God.  Whom  he  received  on  earth,  he  will  not  reject 
in  heaven.  Whatever  their  connexion  with  the  first 
Adam,  who  fell  and  entailed  defilement,  guilt,  and 
death,  on  his  posterity,  may  expose  them  to  in  a  future 
state  of  existence  ;  He,  the  second  Adam,  the  gracious 
head  and  brother  of  our  race,  will  remove  by  the 
abundant  efficacy  of* his  mediatorial  work;  he  will 
receive  them  as  the  joyful  heirs  of  a  celestial  inherit- 
ance ;  will  joy  in  them  as  the  reward  of  his  sufferings  ; 
as  a  precious  part  of  the  innumerable  progeny,  brought 
into  immortal  life  and  blessedness,  by  the  travail  of 
his  soul. 

We  liavc  found  in  a  quotation  from  the  Apostle 
Paul,  a  distinction  made  between  the  circumcision 
which  was  outward  in  the  flesh,  and  that  which  was 
inward  in  the  heart :  we  have  also  noticed  evident  in- 
dications of  a  corresponding  distinction  in  the  case  of 
baptism,  the  visible  application  of  water  by  the  hand 
of  man,  and  the  invisible  communication  of  the  Holy 
Spirit's  grace,  from  the  hand  of  the  exalted  Redeemer, 
The  passage  in  which  this  distinction  is  most  specific- 
ally made,  and  by  which  this  part  of  our  subject  is 
brou;iht  into  close  connexion  with  the  work  of  our 
atoning  and  interceding  Priest,  has  yet  to  be  adduced. 
The  waters  of  the  deluge  once  saved  the  feeble  rem- 
nant of  the  righteous,  sweeping  away  in  their  flood  the 
hosts  of  the  ungodly,  by  which  they  were  encompass- 


183 

ed,  and  raising  them  to  a  new  life  of  security,  and  sep- 
aration from  the  wicked,  in  the  ark  into  which  they 
had  retired.  "  The  like  figure,"  (says  Peter,)  "  where- 
unto  even  baptism  doth  also  now  save  us,  not  the  put- 
ting away  of  the  filth  of  the  flesh,"  (that  is,  the  out- 
ward affusion  of  water  upon  the  flesh,)  "  but  the  an- 
swer of  a  good  conscience  toward  God,  by  the  resur- 
rection of  Jesus  Christ :  who  is  gone  into  heaven,  and 
is  on  the  right  hand  of  God."*  The  nature  of  that 
answer,  and  consequently  of  the  baptism  to  which  Pe- 
ter refers,  Paul  illustrates,  when  surveying  the  mar- 
shalled legions  of  the  Christian's  foes,  he  defies  the 
power  of  the  whole,  and  triumphantly  declares  the 
ground  on  which  security  is  enjoyed :  "  Who  shall  lay 
any  thing  to  the  charge  of  God's  elect?  It  is  God  that 
justifieth.  Who  is  he  that  coiidemneth  ?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who  is  even 
at  the  right  hand  of  God,  who  also  maketh  intercession 
for  us."f  The  heart  is  sprinkled  from  an  evil  con- 
science, that  is,  a  conscience  uneasy  and  disturbed  by 
a  sense  of  its  guilt  before  God,  by  the  application  of 
the  blood  of  sprinkling,  which  speaketh  better  things 
than  that  of  Abel.  The  answer  of  such  a  conscience 
is :  I  am  safe,  not  because  I  have  kept  my  baptismal 
vow,  (for  that  no  individual,  who,  either  by  his  own 
lips,  or  by  the  lips  of  others  appointed  for  him,  has 
come  under  the  obligation  of  a  vow,  has  ever  perfectly 

*  1  Pet.  iii.  21,  22.  f  Rom.  viii.  33,  34. 


184 

performed,)  but  I  am  safe,  because  Jesus  died  for  my 
sins,  and  rose  again  for  my  justification  ;  because  I 
have  fled  for  refuge  to  lay  hold  of  the  hope  which  is 
set  before  me  in  the  gospel ;  because  I  am  baptized 
by  the  power  of  his  Spirit,  applying  to  my  conscience 
the  blood  which  cleanseth  from  all  sin. 

This  is  the  baptism,  which,  like  the  circumcision  of 
the  heart,  rises  so  far  in  importance  above  ritual  ob- 
servances, that  they  may  not  with  propriety  be  com- 
pared with  it.  Of  the  baptism  which  is  administered 
by  the  hand  of  man,  when  compared  with  this,  we 
may  say,  as  the  Apostle  did  of  circumcision,  Neither 
is  that  baptism,  which  is  outward  on  the  flesh.  What- 
ever instruction  and  encouragement  may  be  afforded 
by  its  administration,  it  has  in  it  no  inherent  eflicacy  ; 
it  conveys  no  grace,  it  is  not  essential  to  salvation. — 
The  things  which  accompany  salvation,  work  "  that 
one  and  the  selfsame  Spirit."  "For  by  one  Spirit  are 
we  all  baptized,  into  one  body,  whether  we  be  Jews  or 
Gentiles,  whether  we  be  bond  or  free  ;  and  have  been 
all  made  to  drink  into  one  Spirit."*  And  this  passage 
clearly  and  closely  connects  the  subject  with  the  in- 
teresting summary  of  essentials,  which  is  given  in  an- 
other Epistle  written  by  the  same  Apostle  ;  redeeming 
it  from  hands  employed  in  ceremonies  of  human  in- 
vention, by  which  it  has  been  confused,  perverted,  and 
debased,  and  presenting  it  in  harmony  with  the  vital 

*  1  Cor.  xii.  13. 


185 

principles  of  the  gospel,  which  it  has  been  our  endeav- 
our to  unfold  and  establish.  "  There  is  one  body  and 
one  Spirit,  even  as  ye  are  called  in  one  hope  of  your 
calling ;  one  Lord,  one  faith,  one  baptism,^''  (by  the  one 
Spirit  into  the  one  body,)  "  one  God  and  Father  of  all, 
who  is  above  all,  and  through  all,  and  in  you  all."* 

As  circumcision  involved  no  vow,  so  neither  did  the 
passover.  It  was  a  joyful  feast,  though  blended  by 
the  infusion  of  bitter  herbs,  with  the  remembrance  of 
bitter  sorrows,  which  were  past.  It  was  instituted  at 
the  deliverance  of  the  tribes  from  the  bondage  of 
Egypt,  and  its  observance  was  enjoined  through  all 
their  generations,  that  there  might  be  an  annual  com- 
memoration of  their  deliverance  ;  and  an  interesting, 
popular,  and  impressive  recognition  of  the  fact,  that 
they  were  all  brethren,  descended  from  one  common 
stock,  sharing  in  one  common  lot  of  national  affliction, 
dehverance,  or  prosperity ;  participating  by  one  com- 
mon right,  in  all  the  national  advantages  of  the  relig- 
ious institutions  which  God  had  established  amongst 
them.  It  was  kept  by  the  whole  of  the  people  at  the 
same  time,  and  at  the  same  place.  On  one  evening  a 
lamb  bled  for  each  of  the  many  households  which 
were  assembled  to  partake  of  the  feast.  Whatever 
distinctions  at  other  times  prevailed  between  the  mem- 
bers of  the  respective  households,  they  were  on  this 
occasion  laid  aside,  and  all  partook  of  the  same  lamb, 

*  Eph.  iv.  4—6. 
17* 


186 

and  from  the  same  table ;  and  in  the  rites  and  provis- 
ion of  the  feast,  one  household  was  the  same  as  an- 
other household,  from  the  dwelling  of  (he  humblest  to 
the  palace  of  the  sovereign.  It  was  God's  own  insti- 
tution, and  the  impress  of  his  wisdom  is  upon  it.  It 
annually  bound  together,  in  one  communion  of  popu- 
lar and  jovful  feeling,  all  the  ranks,  and  all  the  mem- 
bers of  the  community,  without  destroying  the  distinc- 
tions which  are  necessary  to  the  welfare,  and  essential 
to  the  existence  of  society.  It  was  an  antidote  against 
the  evils  which  grow  out  of  distinctions  in  rank,  and 
which  are  as  injurious  to  the  individuals  themselves,  in 
whose  character  they  are  found,  as  they  are  to  the 
general  peace  and  enjoyment  of  the  community; — 
high-minded  domination  in  the  ascending — abject  ser- 
vility in  the  descending  scale.  The  former  was  kept  in 
check  by  the  annual  recurrence  to  the  bondage  of 
Egypt,  blended  with  the  rites  of  an  equalizing  religious 
service.  The  latter  was  prevented,  by  the  posses- 
sion of  inalienable  religious  privileges,  in  the  celebra- 
tion of  which  the  whole  nation  became  as  one  fam- 
ily ;  and  every  member,  however  inferior  his  ordinary 
situations,  took  his  place  at  the  table,  not  by  favour 
or  courtesy,  but  by  admitted  and  established  right. 
This  annual  equalization  was  effected,  without  morti- 
fication to  the  rich,  or  the  ebullition  of  democratic  feel- 
ings in  the  poor.  The  charm  of  a  religious  solemnity 
suspended  the  working  of  every  unworthy  secular  feel- 
ing, and  combined  the  one  family  of  the  nation,  in  the 


187 

•retrospect  of  its  origin,  the  commemoration  of  its 
common  deliverance,  the  reciprocation  of  fraternal 
sympathies,  the  uniform  utterance  of  its  thanksgivings 
and  joys. 

And  the  supper  of  the  Lord  is,  in  express  allusion 
to  the  Passover,  called  by  the  Apostle  a  feast.  "  For 
even  Christ  our  Passover  is  sacrificed  for  us ;  there- 
fore let  us  keep  the  feast,  not  with  old  leaven,  neither 
with  the  leaven  of  malice  and  wickedness ;  but  with 
the  unleavened  bread  of  sincerity  and  truth."*  It  is  a 
feast,  established  to  commemorate  our  deliverance,  by 
the  death  of  Christ,  from  the  bondage  of  sin,  and  ex- 
posure to  wrath.  Though  it  is  attended  with  the  bit- 
ter reuiembrance  of  our  own  past  transgressions,  and 
pensive  associations,  with  the  scene  of  Gethsemane 
and  Calvary,  yet  is  it  a  joyful  feast.  In  its  celebration, 
Christ,  in  the  efficacy  of  his  atonement,  and  the  riches 
of  his  grace,  is  present  to  the  mind,  and  dwells  in  the 
heart.  The  bread  which  is  eaten  is  the  visible  em- 
blem of  the  body  which  was  wounded  and  broken  for 
our  transgressions.  The  wine  which  is  drunk  is  the 
visit)le  emblem  of  the  blood  which  was  shed  for  the 
remission  of  our  sins.  Faith  appropriates  the  virtue  of 
the  invisible  realities,  while  the  eye,  the  hand,  and  the 
lips,  are  employed  by  the  significant  emblems ;  and  the 
soul  is  refreshed,  invigorated,  and  made  joyful  in  the 
Lord. 

*  1  Cor.  v.  7,  8. 


188 

It  is  also  a  feast  of  communion,  in  which  the  mem-  ■ 
bers  of  Christ's  family  recognize  their  relation  to  each 
other,  and  their  common  relation  to  him.  Both  the 
joy  and  the  unity  of  the  feast  are  referred  to  by  the 
Apostle,  when,  addressing  the  members  of  the  Corin- 
thian church,  he  says,  "The  cup  of  Wes^m^  which  we 
bless,  is  it  not  the  communion  of  the  blood  of  Christ? 
the  bread  which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ  ?  For  we  beiuL^  many  are  one 
brc:id,  and  one  body  :  for  we  :ire  all  partakers  of  that 
one  bread."*  All  partaking  of  Christ,  they  all  unite  in 
him.  The  bond  which  unites  to  ihe  Head,  unites  also 
to  the  members.  All  other  distinctions,  natural,  intel- 
lectual, civil,  political,  national, — yield  before  the  equal- 
izmg,  yet  ennobling, — the  sepirating,  yet  attractive  and 
combining  designation,  disciple  of  Christ.  There  is  no 
longer  Jew  nor  Greek,  circumcision  nor  uncircumcis- 
ion.  Barbarian,  Scythian,  l)oiiil  nor  free  ;  but  Christ  to 
each  one  is  all  and  in  all ;  and  they  all  are  one  in  him. 
At  the  supper  of  the  Lord,  when  it  is  properly  observ- 
ed, thii?  union  is  visibly  represented.  It  is  his  feast,  and 
it  is  spread  for  a  I  those  who  constitute,  by  virtue  of 
their  union  to  him  whom  the  Father  has  appointed  the 
head  of  the  fam  ly.  "  t!)e  household  of  God."  In  its 
celebration,  the}  bleu.;  miu  one  mass,  all  earthly  dis- 
tinctions suspended  and  forj,otten  at  the  table  round 
which  they  sit,  and  fron>  w  iiich  they  equally  partake. 

*    1    Cor.  X.    16,  17. 


199 

The  members  of  the  Corinthian  church  perverted  the 
supper  in  both  parts  of  its  design.  They  made  it  a 
social  and  convivial,  rather  than  a  spiritual  feast ;  and 
therefore  it  was  necessary  that  they  should  be  remind- 
ed of  the  original  words  of  the  institution.  They  par- 
took of  it  in  parties,  one  before  another,  and  one  con- 
suming that  which  should  have  been  equally  divided 
between  others.  Thus  they  ate  and  drank  unworthi- 
ly, not  discerning  in  the  elements  of  the  supper  the  em- 
blems of  the  Lord's  body  ;  nor  recognizing  and  repre- 
senting, in  the  mode  of  their  communion,  the  fact, — 
that  in  the  merit  derived  from  the  offering  of  that 
body,  they  all  equally,  and  at  the  same  time,  partici- 
pated. On  account  of  these  corruptions  which  the 
Apostle  reproved,  God  also  was  displeased ;  and  in 
proof  of  his  displeasure,  he  made  the  food  of  which 
they  thus  irreligiously  partook,  like  the  quails  on  which 
the  Israelites  fed  in  the  wilderness,  produce  disease, 
instead  of  yielding  nutriment.  "  For  this  cause"  the 
Apostle  tells  them,  "  many  are  weak  and  sickly  among 
you,  and  many  sleep."* 

The  statements  which  we  have  made,  relative  both 
to  the  design  of  the  Lord's  supper,  and  to  the  popular 
mode  of  its  celebration  in  the  first  Christian  churches, 
receive  strong  confirmation  from  the  nature  of  the  cor- 
ruptions which  the  Apostle  reproves,  as  existing  in  the 
mode  of  its   observance   in   the   Corinthian   church. 

*  1  Cor.  xi.  80. 


190 

The  corruptions  were  of  that  kind,  which  could  easily 
have  been  engrafted  on  the  popular  celebration  of  a 
spiritual  feast,  into  the  arrangements  of  which,  the 
elements  of  corporeal  refreshment,  as  the  symbols  of 
mental  enjoyment,  were  introduced  ;  but  which  it 
would  have  been  impossible  so  speedily  to  have  con- 
nected with  the  official  administration  of  that,  which 
on  its  institution,  still  recent,  could  have  been  repre- 
sented as  involving  a  deeply  reverential  mystery,  and 
the  impressive  sanctions  of  a  religious  vow.  It  will 
be  remembered,  that  in  planting  the  church  at  Co- 
rinth, the  Apostle's  personal  labours  had  been  employ- 
ed for  nearly  two  years.  In  reference  to  the  institu- 
tion of  the  supper,  he  tells  them,  that  he  had  delivered 
to  them  that  which  he  had  "  received  of  the  Lord  ;"* 
and  by  immediately  adding  the  words,  which  the  Re- 
deemer employed  in  appointing  the  ritual  commemora- 
tion of  his  death,  but  on  which  occasion  Paul  himself 
had  not  been  present,  he  clearly  intimated,  that  all  the 
particulars  which  had  been  connected  with  that  ap- 
pointment, had  been  communicated  to  him  by  special 
revelation.  During  the  protracted  period  of  his  per- 
sonal ministry  at  Corinth,  the  supper  would  in  all 
probability,  as  appears  to  have  been  the  case  at  Troas, 
be  observed  weekly  ;  and  certainly,  whenever  observ- 
ed under  the  Apostle's  own  eye,  it  would  be  in  its 
original  purity.     Some  time  after  Paul  had  left  Co- 

*  1  Cor.  xi.  23. 


191 

rinth,  Apollos  followed,  to  water  what  he  had  planted. 
Acquainted,  as  Apollos  must  have  been,  with  the 
mode  in  which  the  supper  was  celebrated  in  other 
churches,  which  the  Apostles  had  formed,  it  is  not 
probable  that  any  abuses  in  its  observance  would  have 
been  allowed  in  the  church  at  Corinth,  while  its  mem- 
bers enjoyed  his  ministrations.  And  yet,  in  about 
three  years  after  he  himself  had  Jeft  their  city,  and  in 
less  than  two  years  after  Apollos  had  departed,  Paul 
writes  his  first  Epistle  to  the  Corinthians,  in  which,  re- 
proving them,  he  says,  "  in  eating,  every  one  taketh 
before  other  his  own  supjjer,  and  one  is  hungry,  and 
another  is  drunken."*  Now,  though,  as  the  Apostle 
tells  them,  this  was  not  in  reality  to  eat  the  Lord's  sup- 
per, yet  it  was  what  they  had  substituted  for  it,  with- 
out being  themselves  alive  to  the  fact,  that  they  had  es- 
sentially altered  its  character,  subverted  its  design,  and 
vitiated  its  observance.  Could  they  have  been  insen- 
sible to  the  altaration  which  they  had  made  in  the  in- 
stitution, if  on  each  successive  Lord's  day,  of  at  least 
three  years,  in  which  it  must  have  been  observed  in  its 
purity,  they  had  been  accustomed  to  contemplate  and 
receive  it,  as  the  deeply  mysterious  sacrifice  of  the  al- 
tar ;  or  even  as  the  efficacious  rite,  which  none  but  an 
Apostle,  or  one  succeeding  him  in  priest's  orders,  could 
administer  to  a  kneeling  recipient  ?  There  must  have 
been  enough  of  the  original  form  and  mode  of  observ- 
ance remaining,  to  have  rendered  it  in  their  estimation 

*  1   Cor.  xi.  21. 


192 

a  continuance  of  what  the  Apostle  had  delivered  lo 
them,  and  for  nearly  two  years  had  superintended 
amongst  them  ;  but  then,  in  the  decline  of  their  spiritu- 
ality and  brotherly  love,  they  lost  sight  of  the  design 
of  the  institution,  as  well  as  admitted  some  culpable 
innovations  in  its  form,  which  desecrated  its  whole 
character,  brought  the  expressions  of  divine  displeas- 
ure in  supernatural  diseases  on  some  of  the  members 
of  their  communion,  and  stamped  an  indelible  blot  up- 
on the  page  of  their  history.  Let  it  be  observed  also, 
that  no  part  of  the  reproof  is  particularly  addressed  to 
those  who  sustained  office  in  the  church,  for  allowing 
what,  according  to  modern  usages  in  the  observance  of 
this  rite,  must  have  been  an  invasion  of  their  work, 
and  a  desecration  of  mysteries  intrusted  to  their  care. 
The  guilt  is  charged  upon  those,  whom  we  have  repre- 
sented as  sustaining  the  responsibility  in  reference  to 
the  celebration  of  the  Lord's  supper — the  members  of 
the  church,  in  their  incorporated  capacity ;  and  1  hey 
had  eaten  and  drunken  unworthily,  so  as  to  bring  the 
painful  proof  of  condemnation  on  their  practice,  not 
because  they  had  not  reverently  received  the  elements 
of  the  supper  from  the  hand  of  a  priest,  but  because 
they  had  not  discerned  in  them  the  hallowed  memo- 
rials of  the  Lord's  body. 

The  same  condemnation,  and  for  the  same  cause, 
is  not  perhaps  likely  to  be  sulTered  again.  There  is 
indeed  every  reason  to  conclude  that  the  case,  in  its 
guilt,  and  in  the  mode  of  punishing  that  guilt,  was 


193 

peculiar  to  the  members  of  the  Corinthian  church. 
We  read  of  no  other  instance,  in  which  the  supper  of 
the  Lord  was  so  deplorably  perverted ;  nor,  where 
the  New  Testament,  the  written  and  authoritative 
standard  of  Christianity,  is  possessed,  containing  the 
account  of  its  original  institution,  with  the  record  of 
this  corruption  and  its  consequences,  is  there  any  dan- 
ger of  a  similar  occurrence.  So  that  the  fears,  which 
many,  under  a  mistaken  view  of  this  passage, — the 
rendering  of  which  in  our  authorized  version  is  an 
unhappy  exception  to  the  skill  usually  displayed  by 
its  venerable  translators, — haye  indulged ;  and  by 
which  they  have  been  deterred  from  approaching  the 
table  of  the  Lord,  or  have  been  brought  into  a  painful 
state  of  uneasiness  and  apprehension  after  they  have 
participated,  are  altogether  groundless;  and  the  priestly 
power  over  the  conscience,  which  has  been  fostered 
by  it,  is  as  destitute  of  any  well  founded  reality,  as  are 
the  distorted  figures  of  a  disturbed  and  terrific  dream. 
When  the  Hock  of  Christ  is  universally  fed,  only  with 
the  sincere  milk  of  the  word,  these  dreams  of  terror 
will  be  unknown  amongst  them  ;  they  will  see  that  the 
Saviour's  ordinances  do  not  symbolize  with  a  military 
oath  which  leads  to  bondage,  nor  with  mysteries  which 
are  observed  with  superstitious  dread ;  but  with  joyous 
festivals,  which  commemorate  deliverance  from  thral- 
dom, and  at  which  the  household  slave  possesses  a 
privileged  equality  with  the  master  whom  at  other 

times  he  serves. 

18 


194 

The  Passover  had  a  prospective,  and  anticipatory 
reference ;  as  well  as  one  which  was  retrospective, 
and  commemorative.  In  common  with  every  other 
sacrifice  offered  under  the  patriarchal  or  Jewish  dis- 
pensations, the  paschal  lamb,  first  offered  when  the 
former  was  closing,  and  the  latter  was  just  about  to 
be  established,  prefigured  the  suffering  Messiah.  In 
its  subsequent  offering  through  each  successive  year 
of  the  Jewish  dispensation,  it  blended  with  the  com- 
memoration of  the  deliverance  from  Egypt,  the  antici- 
panon  of  his  coming  in  the  flesh,  who  was  to  fulfil  the 
promises  which  had  been  made  to  their  fathers,  and 
accomplish  the  predictions  delivered  by  their  prophets. 
The  design  of  the  Passover,  in  both  points  to  which 
it  directed,  the  past,  as  well  as  the  future,  has  been 
completed ;  and,  like  the  other  rites  and  festivals  of 
Judaism,  it  was  virtually  abrogated  at  that  season  of 
its  celebration,  when  the  Saviour,  having  first  eaten 
of  the  paschal  lamb  with  his  disciples,  appointed  the 
bread  and  wine  of  the  supper  to  succeed  and  super- 
sede it ;  and  then  closed  his  own  expiatory  sufferings, 
which  were  to  deliver  from  the  bondage  and  condem- 
nation of  sin,  by  exclaiming,  "It  is  finished!"  and 
giving  up  the  ghost.  The  festival,  as  it  has  been  sub- 
sequently observed  by  the  succeeding  generations  of 
the  remnant  of  Abraham's  natural  descendants,  has 
included  neither  authority,  intelligence,  nor  joy.  They 
have  been  unable  to  assemble  for  its  celebration  at 
the  place  which  God  commanded,  and  have  had  no 


195 

authority  to  keep  it  elsewhere.  The  commemoration 
of  national  deliverance,  by  the  scattered  and  isolated 
fragments  of  a  people  which  have  had  no  political  ex- 
istence, but  have  depended  on  the  disdainful  suffer- 
ance of  the  nations  among  which  they  have  wandered, 
has  been  an  unmeaning,  as  well  as  an  unauthorized 
rite.  The  promises,  for  the  accomplishment  of  which, 
according  to  the  interpretation  they  have  given  to 
them,  they  have  been  waiting  in  vain  for  eighteen 
centuries  under  reproach  and  oppression,  associate 
with  their  festival  the  heart-sickening  influence  of  hope 
deferred,  and  the  desponding  contrast  between  the 
deliverance  once  vouchsafed  to  the  cries  of  their 
fathers,  but  denied,  as  though  the  ear  heard  them  not, 
to  the  more  painful  cries  and  groans  of  successive 
generations  of  their  sons.  Still  they  cleave  with  pen- 
sive and  mournful  embrace  to  the  shadow  of  the  rite, 
notwithstanding  the  substance  has  so  long,  so  com- 
pletely, and  for  ever  gone  from  their  sight.  Yet  not 
so  in  the  Christian  view  of  the  case.  It  is  the  shadow 
only  which  is  gone,  the  substance  remains ; — remains 
in  its  two-fold  reference,  its  retrospect  to  deliverance 
which  has  been  wrought ;  its  anticipation  of  glory, 
assured  in  promises  and  predictions,  which  is  yet  to 
come.  "As  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  till  he  come:"*  till 
he  come ; — to  fulfil  the  most  glorious  predictions  and 

*  1  Cor.  xi,  26. 


196 

promises  which  the  New  Testament  contains ; — to 
consummate  all  the  arrangements  of  his  providence, 
and  the  dispensations  of  his  grace,  from  the  beginning 
of  the  world  to  the  end  of  time  ; — to  confirm,  in  his 
judicial  work,  the  truth  of  every  declaration  which 
the  entire  volume  of  his  word  includes ; — to  exhibit 
the  a<;orregate  result  of  the  labours  of  his  servants  in 
all  ages  of  the  world,  of  the  travail  of  his  own  soul, 
and  of  the  important  and  extended  engagements  of 
his  intercessory  work  ; — to  manifest  the  splendour  of 
his  own  personal  glory,  and  the  completeness  of  the 
redeemed  family  of  which  he  is  the  head,  in  their  open 
acknowledgment  before  an  assembled  universe,  as  the 
sons  of  God. 

Twice  every  day  was  the  blessing  pronounced  in 
the  Jewish  temple  on  the  people  who  there  offered 
their  worship,  by  the  priests,  who  in  succession  carried 
the  censer,  and  presented  it  on  the  altar  of  incense 
which  was  before  the  vail.  There  were,  however, 
special  occasions  on  which  the  blessing  was  pro- 
nounced with  more  than  ordinary  solemnity.  On  (he 
day  of  annual  atonement,  when  the  High  Priest  him- 
self officiated,  and  went  within  the  vail  to  sprinkle  the 
blood,  and  present  the  incense  at  the  mercy-seat  which 
was  illumined  by  the  visible  glory  of  the  divine  pres- 
ence, the  multitude  assembled  on  that  occasion  from 
all  parts  of  the  land,  waited  with  deepest  anxiety,  and 
earnest  expectation,  for  the  proof  of  the  acceptance  of 
the  work  which  the  priest  had  gone  out  of  their  sight 


197 

to  discharge,  in  his  return,  as  the  messenger  of  the 
Lord  of  hosts  unto  them.  At  length,  when  he  had 
accompUshed  every  part  of  the  ritual  which  was  con- 
nected with  the  putting  away  of  sin,  and  in  perform- 
inff  which  he  had  worn  the  white  linen  vestments, 
which,  because  they  were  emblematic  of  purity,  were 
called  holy  garments, — putting  these  off  in  the  taber- 
nacle, which  no  man  but  himself  was  allovi^ed  to  enter 
while  the  atonement  was  being  made — the.  priest  ar- 
rayed himself  in  his  splendid  pontifical  garments,  and 
came  forth  to  a  people  cleansed  from  their  sins  by  the 
rites  which  he  had  discharged,  to  respond  to  the 
awakened  emotions  and  excited  expectations  of  their 
hearts,  by  pronouncing  the  appointed  blessing  upon 
them.  So  Christ,  our  Priest  and  sacrifice,  having 
been  once  offered  to  bear  the  sin  of  many,  and  having 
subsequently  gone  within  the  vail  to  intercede  for 
those  who  come  to  God  by  him, — "  to  them  that  look 
for  him,  shall  he  also  appear  the  second  time,  without 
sin  unto  salvation."  While  engaged  in  his  work  with- 
in the  vail,  he  daily  enriches  with  the  blessings  of  his 
grace,  those  who  present  their  constant  services  through 
him ;  but  when  he  comes  forth  to  perfect  the  salva- 
tion of  his  assembled  people,  cleansed  entirely  and  for 
ever  from  their  sins,  it  will  be  by  enthroning  them 
with  himself  in  glory. 

Including  its  prospective,  as  well  as  its  retrospec- 
tive reference,  how  many  circumstances  conspire  to 
give  interest  to  the  celebration  of  the  supper  of  the 

18* 


198 

Lord  !  The  authority  of  the  Redeemer's  command  ; 
— the  deeply  interesting  circumstances  under  which 
that  command  was  given ; — the  review  of  sins  which 
are  past,  and  of  the  yoke  of  their  bondage  which  is 
broken ; — the  remembrance  of  the  curse  which  im- 
pended, and  the  contemplation  of  the  sufferings  by 
which  that  curse  has  been  removed  ; — the  possession 
of  peace  and  pardon,  hope  and  joy,  all  derived  from 
the  body  and  the  blood,  which  by  the  simple  elements 
of  the  supper  are  brought  before  the  mind ; — the  re- 
ciprocation of  fraternal  sympathies,  which,  while  they 
more  immediately  embrace  the  brotherhood  assem- 
bled, extend  in  wider  range  to  the  whole  family  in 
earth  and  in  heaven ; — the  showing  forth  to  the  world 
of  Christ's  death  until  he  come,  of  the  attraction  which 
is  felt  in  it,  and  the  reliance  which  is  placed  upon  it ; 
— the  looking  for  his  second  coming,  without  sin  unto 
salvation  ; — the  anticipation  of  being  called  to  sit  down 
with  him  to  the  marriage  supper  of  the  Lamb,  when 
he  will  present  the  whole  church  unto  himself,  as  a 
bride  adorned  for  her  husband,  a  glorious  church,  not 
having  spot,  or  wrinkle,  or  any  such  thing ; — with  the 
whole  of  these  impressive  transactions,  which  involve 
in  them  every  event  important  and  exciting  to  the 
soul  in  time  or  eternity,  the  supper  of  the  Lord  is  in- 
timately associated ;  and  they  combine  to  render  its 
intelligent  observance  the  most  interesting,  elevating, 
and  joyful  solemnity,  which  men  were  ever  called  to 
celebrate. 


199 

The  direct  line  of  argument,  by  which  we  have  en- 
deavoured to  estabhsh  the  proposition,  that  Christ  is 
the  only  but  all-sufficient  Priest  of  the  Christain 
church,  has  been  the  following :  That  the  priesthood, 
which  the  prediction  of  David,  and  the  writings  of 
Paul,  declared  to  have  been  the  explicit  type  of  the  or- 
der of  that  which  Christ  sustains,  was  exclusive  in  its 
character ;  admitting  neither  associates,  subordinates, 
nor  transmission  from  hand  to  hand,  but  discharged  by 
one  individual,  who  was  supreme  and  alone  in  all  the 
functions  and  honours  of  the  office.  That  though  an- 
other priesthood,  of  a  different  order,  had  been  subse- 
quently officiating  in  its  successive  generations,  by  di- 
vine appointment,  for  fifteen  centuries,  yet  the  testi- 
mony which  was  given  to  the  person  and  the  mission 
of  Christ,  was  amply  sufficient  to  demonstrate  him  to 
be  the  priest  after  the  order  of  Melchisedec,  by  whom 
the  order  of  Aaron  was  to  be  superseded  and  abolish- 
ed. That  his  call  to  the  office,  though  after  another 
order,  was  like  that  of  Aaron,  clearly  given,  and  ex- 
pressly recorded,  with  the  accompanying  declaration, 
that  none  could  take  the  honour  of  the  priesthood  up- 
on themselves,  without  a  call  equally  definite  and  ex- 
plicit. That  as  the  race  of  Aaron  is  extinct,  and  no 
order  of  priests  at  present  existing  in  the  world  can 
show  a  call  from  God  to  the  office,  corresponding  with 
that  which  the  race  of  Aaron  possessed ;  it  follows, 
not  merely  that  Christ  is  the  only  Priest  of  the  Chris- 
tian church,  but  also,  that  he  is  the  only  Priest,  offici- 


200 

ating  for  men  by  divine  authority,  in  the  universe  of 
God. 

We  stated,  that  the  fact  of  liis  sole  appointment  by 
the  Father,  necessarily  involves  the  all-sufficiency  of 
his  work  ;  inasmuch  as  the  honour  of  the  divine  per- 
fections would  be  compromised,  if  the  person  appoint- 
ed were  not  fully  competent  to  the  discharge  of  the 
whole  work,  which  was  committed  exclusively  to  him  ; 
but  that  the  proof  of  the  all-sufficiency  of  his  priestly 
work  admitted  of  interesting  amplification,  and  lucid 
exhibition. — 1.  In  the  perfection  of  the  atoning  sacri- 
fice which  he  offered ; — that  sacrifice  having  been  pre- 
figured by  the  presentation  on  the  Jewish  altar,  and  for 
the  whole  of  the  people,  of  the  one  lamb  every  morn- 
ing and  every  evening,  called  therefore  the  continual 
burnt-offering ;  which  type  was  embodied  and  superse- 
ded, when  Christ  was  once  offered  as  "  a  lamb  without 
blemish  and  without  spot."  The  continual  burnt-ofier- 
ing  derived  whatever  importance  or  virtue  it  possessed, 
from  the  purposed  sacrifice  of  Christ,  which  it  was  ap- 
pointed to  typify  ;  and  which  including,  in  conse- 
quence of  the  union  of  Deity  and  humanity  in  his  per- 
son, inherent  and  divine  perfection,  can  admit  of  no 
limit  to  the  power  or  range  of  its  application  ; — must 
by  its  once  offering,  for  ever,  exclusively,  but  effica- 
ciously avail,  to  take  away  sin. — 2.  In  the  prevalence 
and  perpetuity  of  the  intercession,  which  he  has  gone 
within  the  vail  to  make,  for  those  who  come  to  God 
by  him  ;  that  intercession  having  been  anticipated  and 


201 

referred  to  in  the  declaration  that  the  sacrifice  which 
Noah  offered  had  come  up  as  a  sweet  smelling  savour, 
and  supplied  a  reason  for  making  a  covenant  of  peace 
with  the  earth,  though  man's  continued  guilt  and  re- 
newed apostacy  was  foreseen  ;  and  having  been  pre- 
figured by  the  censer  of  fragrant  incense,  which,  as  an 
associated  part  of  the  continual  burnt  offering,  was 
presented  morning  and  evening  in  the  Jewish  temple, 
at  the  time  when  the  people,  in  every  part  of  the  land, 
were  presejiting  their  supplications  to  God.  We  quo- 
ted the  description  which  John  gave  of  the  transac- 
tions of  the  celestial  temple,  as  in  vision  they  were 
presented  to  his  eye ;  and  which  connects  the  work 
which  was  performed  by  the  priest  who  burned  the  in- 
cense in  the  Jewish  sanctuary,  with  the  work  which 
Christ  discharges  in  heaven,  to  secure  the  acceptance 
of  the  prayers  of  all  saints.  We  showed,  that  the  prev- 
alancy  of  his  work,  as  Intercessor,  arises — from  the 
perfect  representation  which  he  gives  of  our  nature,  in 
the  spotless  body  that  he  offered  up  as  our  sacrifice  ; 
and  in  which,  while  the  Father  acknowledged  him  as 
his  beloved  Son,  he  declared  himself  to  sustain  towards 
us  the  relation  of  friend  and  brother  ; — from  the  om- 
niscience of  his  eye,  by  which  he  is  enabled  distinctly 
to  survey,  fully  to  comprehend,  and  in  one  act  of  rep- 
resentation clearly  to  exhibit,  the  wants  and  circum- 
stances of  all  those  who  come  to  God  by  him ; — from 
the  compassion  of  his  heart,  which,  having  experienced 
the  deepest  and  most  varied  emotions  of  sorrow  and 


202 

anguish,  under  diversified  and  accumulated  sufferings, 
while  he  tabernacled  in  our  world,  is  touched  with  the 
feeling  of  our  infirmities,  and  sympathizes  in  all  the  dis- 
tresses which  we  are  called  to  endure  ; — and  from  the 
fullness  and  variety  of  the  blessings  which  on  his  en- 
tering heaven  in  our  nature  he  received,  for  the  pur- 
pose of  enriching  his  disciples,  extending  his  kingdom, 
and  bringing  ultimately  all  the  nations  and  families  of 
the  earth  under  his  righteous,  peaceful  and  beneficent 
sway. 

Other  points,  subordinate  to  the  principal  argument, 
yet  subservient  to  the  general  design  of  the  work,  and 
conclusive  against  the  claims  and  ritual  observances  of 
those  who  have  assumed  to  themselves  the  office  in 
the  church  which  belongs  only  to  Christ,  have  also 
been  developed.  The  Jewish  hierai-chy,  according  to 
the  model  of  which,  it  has  been  assumed,  that  other 
hierarchies  which  exist  in  the  Christian  church  have 
been  formed,  derived  its  splendour  and  power  to  in- 
terest and  impress,  not  from  the  lengthened  gradation 
of  its  orders,  nor  the  extended  ramifications  of  its 
members,  spread  through  the  country  to  discharge 
their  official  rites  ;  but  from  the  concentration  of  its 
services  into  one  place,  and  that  place  the  special  resi- 
dence which  God  had  chosen  for  the  manifestation  of 
his  presence  and  glory ;  while  amongst  its  members, 
with  the  solitary  exception  of  the  high  priest's  succes- 
sor, advancement  to  superior  revenue  or  dignity  was 
unknown.    The  whole  hierarchy,  in  the  succession  of 


its  respective  courses,  served  at  but  one  altar  of  burnt- 
offering,  and  one  altar  of  incense ;  on  the  latter,  but 
one  censer  at  a  time  could  be  presented  ;  and  that  on- 
ly at  the  hour  of  morning  or  evening  sacrifice,  when, 
on  the  former,  the  one  lamb  of  the  continual  burnt-of- 
fering was  consuming;  to  represent  the  connexion 
between  the  altars,  and  the  rites  coincident  in  time, 
which  were  performed  respectively  upon  them,  the  in- 
cense upon  the  one  could  be  enkindled  only  by  fire 
which  was  taken  from  the  other.  These  rites  having 
been  abolished,  for  altar,  censer,  or  incense,  in  the  ser- 
vice of  God  elsewhere  upon  earth,  authority  there  is 
none.  The  people  could  derive  and  enjoy  the  effica- 
cy of  the  rites  which  the  priests  were  discharging  in 
the  temple,  when  they  presented  their  daily  prayers  at 
a  distance  from  it,  and  without  the  material  represen- 
tation of  any  object  which  was  employed  in  religious 
worship ;  as  well  as  when  they  were  present  three 
times  in  the  year,  at  the  place  where  the  sacrifice  was 
offered,  and  the  priest  with  the  smoking  censer  of  in- 
cense went  to  present  it  before  the  vail :  so  that  ne- 
cessity for  priest,  or  sacrifice,  or  any  other  material 
object  present  to  the  eye  to  assist  the  mind  in  the 
worship  of  God,  cannot  be  shown  to  exist,  until  it  can 
be  demonstrated,  that  Christianity  is  more  carnal  in  its 
ordinances  than  was  Judaism  itself  As  the  rites 
which  were  discharged  in  the  Jewish  temple,  were 
types  of  what  Christ  in  his  priestly  office  perfectly 
performs  ;  so  the  place  of  service  itself,  was  typical  of 


204 

the  true  sanctuary  in  heaven,  into  which  he  has  enter- 
ed for  us  ;  and  nothing,  corresponding  either  with  the 
ritual,  or  the  place  of  service,  can  again  be  established 
upon  earth,  without  an  invasion  of  Christ's  office,  and 
an  intrusion  on  his  work.  When  Nadab  and  Abihu 
kindled  the  incense  in  their  censers  with  common  and 
unauthorized  fire,  they  were  consumed  ;  when  Korah 
and  his  company  attempted  to  intrude  into  the  sacer- 
dotal office,  which  w^as  committed  exclusively  to 
Aaron  and  his  sons,  they  were  destroyed  ;  and  when 
the  rulers  of  the  Roman  empire  gave  political  estab- 
lishment and  endowment  to  those  who  had  usurped 
the  priestly  office  which  Christ  only  is  called  to  dis- 
charge ;  he  cast  his  disregarded  censer  upon  the 
world,  in  which  rulers  and  priests  had  conspired  to 
desecrate  his  religion,  by  making  it  subservient  to  the 
mutual  advancement  of  their  worldly  designs  ;  and 
woes,  instead  of  blessings,  followed  the  much  lauded 
alliance  between  the  mitre  and  the  diadem,  the  (iltar 
and  the  throne.  When  the  Christian  church  was 
opened,  which  is  at  length  to  receive  into  its  bosom 
all  the  nations  of  the  earth,  they  were  persons  and  not 
places,  which  were  consecrated  by  the  fire  descending 
from  heaven ;  they  were  the  spiritual  sacrifices  pre- 
sented by  the  tongue,  which  were  authenticated  as 
acceptable  to  God  through  Jesus  Christ  the  only  Priest, 
and  not  the  sacrifice  of  the  altar,  ignorantly  pretended 
to  be  by  a  mysterious  transubstantiation,  converted  in- 
to the  renewed  oblation  of  the  very  body  and  blood  of 


205 

Christ  himself.  The  one  baptism,  which  makes  us 
members  of  Christ's  body,  and  is,  therefore,  essential 
to  salvation,  is  not  the  administration  of  water  to  the 
flesh,  by  the  hand  of  man  ;  but  the  application  of  the 
blood  of  sprinkling  to  the  conscience,  by  the  power  of 
the  Holy  Spirit,  who  then  makes  the  body  his  temple, 
that  he  may  purify  it  for  God's  service,  while  he  raises 
the  soul  from  glory  to  glory,  in  transforming  it  into  the 
image  of  Christ,  And  when  the  Saviour  established 
the  ritual  commemoration  of  his  death,  he  gave  it  to 
his  disciples  in  general,  in  their  incorporate  capacity, 
as  churches,  to  observe  ;  that  by  its  universal  and 
popular  celebration,  they  might,  wherever  but  two  or 
three  of  them  should  be  found,  show  forth  his  death 
till  he  come.  But  if  these  considerations  are  not 
deemed  sufficient  to  subvert  the  pretensions  of  an  offi- 
cial priesthood,  and  with  them,  the  foundations  of  the 
anti-christian  system  of  the  Romish  church,  every  part 
of  which  is  cemented  together  by  the  work  of  a  priest, 
we  think  that  others,  still  more  conclusive,  will  arise 
out  of  the  third,  and  completory  part  of  our  work. 


19 


THE  BOOK  OF  THE  PRIESTHOOD. 


PART  111. 


PART  III. 


THE  LEVITICAL  TERMS  EMPLOYED  IN  THE  NEW 
TESTAMENT,  WHICH  DO  NOT  APPLY  EXCLUSIVE- 
LY TO  CHRIST,  BELONG  EdUALLY  TO  ALL  TRUE 
CHRISTIANS. 


SECTION  I. 

THE  DES1GNA.TI0N  GIVEN  BY  P-ETER  TO  THE  MEMBERS 
GENERALLY  OF  THE  CHRISTIAN  CHURCH,  CORRESPONDS 
WITH  THE  DECLARATION  OF  MOSES  TO  THE  JEWS,  THAT 
THEY    SHOULD    BE    A    "  KINGD03I    OF    PRIESTS." 

The  passage  of  the  New  Testament,  in  which  Levitic- 
al  terms  are  most  remarkably  and  decisively  employ- 
ed in  reference  to  any  other  individual  than  Christ,  is 
found  in  the  First  Epistle  of  Peter.  It  is  Peter,  whose 
pretended  successors  have  contrived  to  exalt  them- 
selves to  the  throne,  and  to  trample  the  people  in  the 
dust,  who  tells  the  strangers  of  the  circumcision  which 
were  scattered  abroad,  what,  as  there  is  in  the  Christian 
church  no  distinction  between  Jews  and  Gentiles,  ap- 
plies equally  to  all ;  that  Christ,  not  himself,  is  the  rock 
19* 


210 

of  the  church,  and  they  all,  "as  lively  stones,  are  built 
up  a  spiritual  house,  an  holy  priesthood,  to  offer  up 
spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ."*  And  again :  "  But  ye  are  a  chosen  gene- 
ration, a  royal  priesthood,  an  holy  nation,  a  peculiar 
people ;  that  ye  should  show  forth  the  praises  of  him 
who  hath  called  you  out  of  darkness  into  his  marvel- 
lous light.  Which  in  time  past  were  not  a  people,  but 
are  now  the  people  of  God ;  which  had  not  obtained 
mercy,  but  now  have  obtained  mercy. "f 

It  will  be  remembered  in  illustration  of  Peters 
meaning  in  these  words,  that  a  very  similar  declara- 
tion had  been  made  to  the  Jewish  people  shortly  after 
God  had  delivered  them  from  the  bondage  of  Egypt 
and  had  taken  them  under  his  own  immediate  guid- 
ance and  care.  "  And  Moses  went  up  unto  God,  and 
the  Lord  called  unto  him  out  of  the  mountain,  saying. 
Thus  shalt  thou  say  to  the  house  of  Jacob,  and  tell 
the  children  of  Israel ;  Ye  have  seen  what  I  did  unto 
the  Egyptians,  and  how  I  bare  you  on  eagle's  wings, 
and  brought  you  unto  myself  Now,  therefore,  if  ye 
will  obey  my  voice  indeed,  and  keep  my  covenant, 
then  ye  shall  be  a  peculiar  treasure  unto  me  above  all 
people  :  for  all  the  earth  is  mine :  and  ye  shall  be  unto 
me  a  kingdom  of  priests,  and  an  holy  nation.  These 
are  the  words  which  thou  shalt  speak  unto  the  children 
of  Israel"! 

*  1  Pet.  ii.  5.     t  1  Pet.  ii.  9,  10.      +  Exod.  xix.  3—6. 


2H 

It  will  be  obvious  to  every  individual  who  compares 
these  passages  of  Holy  Scripture  together,  that  they 
are  parallel  to  each  other.  If  Peter  does  not  quote 
precisely  the  words  which  Moses  was  commissioned  to 
employ  to  the  Jewish  people,  the  correspondence  be- 
tween the  passages  is  yet  so  close,  as  to  render  it  cer- 
tain, that  they  were  before  his  mind ;  and  that  he  felt 
himself  inspired  to  deliver  a  similar  communication  to 
the  members  of  the  Christain  church.  As  an  Apostle 
of  Christ,  however,  he  stood  on  more  elevated  ground 
than  did  Moses ;  his  eye  took  a  wider  range  ;  and  his 
lips  describe  a  dignity  and  privilege,  corresponding 
with  the  superior  spirituality,  elevation,  and  glory  of 
the  Christian  dispensation.  But  in  this  respect,  that  is 
first  which  is  natural,  and  afterwards  that  which  is  spir- 
itual. That  also  is  more  obvious  which  is  natural,  and 
its  consideration  will  assist  us  in  rising  to  that  which  is 
spiritual.  The  historical  narratives,  as  well  as  the  typ- 
ical institutions  of  Judiasm,  may  in  this  way  be  made 
subservient  to  our  instruction.  Through  the  interest- 
ing and  attractive  medium  of  facts  which  are  clear  to 
every  eye,  and  level  to  every  understanding ;  which  in 
common  with  all  other  historical  events  appeal  to  the 
sympathies  of  our  nature  ;  and  which  have  an  addition- 
al charm  derived  from  their  marvellous,  their  super- 
natural, their  miraculous  character ;  we  may  be  led 
into  the  easy  apprehension  of  spiritual  truth,  and  be 
enabled,  as  with  a  palpable  grasp,  to  lay  hold  on  Chris- 
tian principle.      Let  us  then  go  back  to  the  words 


212 

which  were  delivered  by  Moses  to  the  children  of 
Israel,  and  show  in  what  respects  they  were  embodied 
in  the  facts  of  their  history  ;  und  then  we  shall  find  a 
solid  basis  on  which  to  rest  our  interpretation  of  Peter, 
and  on  which  to  raise  a  superstructure  harmonious  in 
its  proportions,  and  sufficiently  capacious  to  include 
the  whole  Israel  of  God. 

Be  it  premised,  that  in  what  was  official  in  the 
priesthood,  in  what  pertained  to  the  ministry  at  the 
altar,  to  the  offi^ring  of  sacrifices  for  sin,  to  the  sprink- 
ling of  blood,  to  the  presentation  of  incense,  there 
could  be  no  participation  on  the  part  of  the  people. 
Out  of  these  services,  from  the  highest  to  the  lowest, 
they  were  decisively,  and  perpetually  excluded.  When 
therefore,  Uzziah,  elated  by  the  prosperity  which  had 
attended  his  protracted  reign,  resolved  to  try  whether 
he  might  not  associate  the  sacerdotal  with  the  regal 
office  ;  and  took  a  censer,  and  went  into  the  temple  to 
present  it  upon  the  altar  of  incense  ;  he  was  struck 
with  a  leprosy,  which  compelled  him  to  hasten  from 
the  place  into  which  he  had  intruded,  and  to  dwell 
apart  from  the  congregation,  cut  off  from  the  house  of 
the  Lord,  during  the  remainder  of  his  life. 

Now  an  enlightened  individual,  instead  of  desiring, 
like  Uzziah,  to  participate  with  the  priests  in  what  was 
merely  official,  and  for  the  discharge  of  which,  in  a 
lineal  descendant  of  Aaron,  the  absence  of  corporeal 
defects  was  the  only  essential  qualification,  would 
rather,  like  David,  have  been  anxious  to  participate 


213 

with  them  in  what  was  intellectual,  moral,  and  spirit- 
ual ;  in  that  which  is  the  firm  and  undecaying  basis  of 
true  elevation,  the  sweet  fountain  of  perpetual  enjoy- 
ment. Here  the  participation  was  thrown  open  to  all, 
and  he  might  rise  the  highest  in  dignity  and  blessedness, 
whose  meditations  were  most  constant  in  God's  law,  and 
whose  obedience  was  most  exemplary  to  its  precepts. 
How  far  David  had  advanced  may  be  learned  from  his 
own  words,  which  were  employed,  not  ostentatiously 
before  his  fellow-men,  but  devotionally  and  gratefully 
in  the  retirement  of  his  closet  before  God.  "O  how  love 
I  thy  law !  it  is  my  meditation  all  the  day.  Thou  through 
thy  commandments  hast  made  me  wiser  than  my  ene- 
mies :  for  they  are  ever  with  me.  I  have  more  under- 
standing than  all  my  teachers :  for  thy  testimonies^are 
my  meditation.  I  understand  more  than  the  ancients, 
because  I  keep  thy  precepts."*  We  are  prepared  then, 
by  this  developement  of  David's  experience,  to  under- 
stand, that  in  knowledi^e,  and  in  separation  to  the  ser- 
vice of  God,  by  keeping  his  precepts,  an  individual, 
arid  if  one  individual  any  multitude  of  individuals  pos- 
sessing similar  religious  advantages,  may  become  as  a 
company, — as  a  kingdom  of  priests.  Under  these 
two  aspects,  this  part  of  our  general  subject  will,  we 
trust,  unfold  itself  clearly  to  the  view, — will  be  seen 
to  harmonize  with  the  statements  of  the  preceding 
parts,  and  will  closely  entwine  itself  with  them,  in  the 
accordance  and  strength  of  a  three-fold  cord,  not  easily 
to  be  broken. 

*  Psalm  cxix.  97—100. 


SECTION  II. 


IN  THE  KNOWLEDGE  OF  GOD,  WHICH  IS  THE  BASIS  OF  ALL 
TRUE  RELIGION,  THE  JEWISH  PEOPLE,  WHEN  THET 
WERE  OBEDIENT,  WERE  A  KINGDOM  OF  PRIESTS,  AND 
CHRISTIAN    PEOPLE    ARE    A    HOLT    PRIESTHOOD. 

It  will  be  remembered,  that  at  the  period  when 
God  delivered  the  Jews  from  the  bondage  of  Egypt, 
the  knowledge  of  himgelf  as  the  one  living  and  true 
God,  was  nearly  obliterated  from  the  earth.  How 
little  men  are  to  be  trusted  with  the  oral  perpetuation 
of  any  thing  which  relates  to  God  and  his  service,  ap- 
pears from  the  fact,  that  this  first  element  of  religious 
truth,  though  it  was  entitled,  in  antiquity  and  authori- 
ty, to  hold  the  highest  place,  having  been  communica- 
ted clear  and  full,  from  each  successive  fountain  of 
human  existence — Adam  and  Noah ;  though  it  was 
professed  and  taught,  in  their  respective  generations, 
by  patriarchs  of  high  renown ;  though  it  was  declared 
from  day  to  day  by  the  heavenly  bodies,  in  the  regu- 
larity and  harmony  of  their  movements,  and  the  unity 
of  design  apparent  in  the  one  great  system  which  they 
compose  ;  was  yet, — by  those  who,  in  time  and  place, 
were  contiguous  to  the  patriarchs,  who  made  the  heav- 


215 

ens  their  study,  and  who  boasted  of  their  wisdom, — 
either  altogether  unknown,  or,  what  is  worse,  practic- 
ally denied,  and  systematically  excluded  from  the  at- 
tention of  the  people.  To  none  more  fully  than  to  the 
Egyptians,  amongst  -whom  the  arts  and  sciences  were 
cradled,  and,  as  recent  investigations  demonstrate, 
were  reared  nearer  to  maturity  than  had  once  been 
supposed,  do  the. statements  of  the  Apostle,  when  wri- 
ting to  the  Romans,  apply  :  "  Because  that,  when  they 
knew  God,  they  glorified  him  not  as  God,  neither  were 
thankful ;  but  became  vain  in  their  imaginations,  and 
their  foolish  heart  was  darkened.  Professing  them- 
selves  to  be  wise,  they  became  fools,  and  changed  the 
glory  of  the  incorruptible  God  into  an  image  made  like 
to  corruptible  man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things."* 

That  generation  of  the  Israelites  which  God  deliver- 
ed from  Egypt,  carried  with  them,  together  with  many 
of  the  vices  which  slavery  generates,  the  infection  of 
the  idolatries  by  which,  in  the  land  of  their  bondage, 
they  had  been  encompassed.  This  circumstance 
formed  one  reason  why  they  were  not  immediately 
conducted  by  the  direct  and  trodden  route  to  the  land 
of  promise.  It  was  necessary  that  they  should  be  pu- 
rified from  the  contagion  of  idolatry  themselves,  and 
be  fully  instructed  in  the  knowledge  of  God,  before 
they  were  led  onward  to  dispossess  the  guilty  nations 

*  Rom.  i.   21—23. 


916 

which  defiled  the  land,  in  which  Abraham,  Isaac,  and 
Jacob,  had  once  built  their  altars  to  the  Lord.  In  the 
process  of  purification,  nearly  the  whole  of  those  who 
had  grown  to  maturity  in  Egypt  passed  away  ;  and  it 
was  the  generation  which  had  been  trained  in  the 
wilderness,  cut  off  from  all  other  nations,  whether  bar- 
barous or  refined,  enjoying  the  institutions  of  God's  ap- 
pointment, and  beholding  daily  the  displays  of  his  pow- 
er and  goodness  in  their  miraculous  supply,  -which  was 
made  meet  to  enter  the  land  which  had  been  promised, 
and  enjoy  it  as  their  settled  possession.  And  if  obedi- 
ence to  God  is  the  best  proof  of  being  enlightened  in 
the  knowledge  of  him,  they  gave  practical  demonstra- 
tion of  their  intelligence  and  illumination.  "And 
Israel  served  the  Lord  all  the  days  of  Joshua,  and  all 
the  days  of  the  elders  that  overlived  Joshua,  and  which 
had  known  all  the  works  of  the  Lord,  that  he  had  done 
for  Israel."*  The  period  of  the  Jewish  history  which 
they  filled  up,  is  therefore  subsequently  referred  to  in 
language  peculiarly  bold  and  expressive  :  "  Go  and  cry 
in  the  ears  of  Jerusalem,  saying,  Thus  saith  the  Lord  ; 
I  remember  thee,  the  kindness  of  thy  youth,  the  love 
of  thine  espousals,  when  thou  wentest  after  me  in  the 
wilderness,  in  the  land  that  was  not  sown.  Israel  was 
holiness  unto  th^  Lord,  and  the  first-fruits  of  his  in- 
crease."! The  whole  people,  then,  at  this  period, 
whether  compared  with  the  Egyptians  whom  they  had 

*  Josh.  xxiv.  31.  -j-  Jer.  ii.  2,  3. 


^17 

left  behind,  or  with  the  Canaanites  whom  they  were 
about  to  dispossess,  resembled,  being  enlightened  in 
the  knowledge  of  God,  "  a  kingdom  of  priests." 

And  means  were  taken  to  perpetuate  this  national 
religious  superiority  ;  to  render  the  Jews,  occupying, 
as  they  did,  a  central  situation  among  the  rising  em- 
pires of  the  earth,  the  light  of  the  world,  the  people 
enjoying,  and  diffusing  around  them,  the  knowledge  of 
the  true  God.  Oral  communication  had  been  cor- 
rupted. The  stream  of  tradition,  clear  as  crystal  in 
its  origin,  had,  by  the  successive  influx  of  its  channel 
of  every  species  of  earthly  admixture,  entirely  lost  its 
original  character ;  and  as  it  rolled  on  through  the  re- 
gions of  the  earth  increasing  in  population,  instead  of 
discharging  its  feculence,  became  the  common  recep- 
tacle of  every  thing  which  was  impure.  Science  had 
lent  its  power  to  arrange  and  systematize  the  rude  and 
shapeless  materials  of  the  popular  idolatry  ;  to  com- 
mend it  to  the  patronage  of  sovereigns  and  statesmen  ; 
to  enthrone  it  in  gorgeous  temples  ;  to  invest  it  with 
the  mantle  of  venerable  sages,  the  fascinations  of  geni- 
us, and  the  blandishments  of  senual  delight.  What 
tradition  had  failed  to  pres^erve,  and  recreant  science 
had  proved  itself  rather  unwilling  and  unable  to  re- 
store, was  now  embodied  in  a  written  revelation,  in 
pages  which  were  invested  with  the  attribute  of  im- 
mortality; in  oracles  which  might  be  disregarded,  but 
which  could  never  be  bribed,  nor  corrupted,  nor  si- 
lenced.    To  the  Jews  were  committed  these  oracles 

20 


218  ♦ 

of  God  ;  and,  at  whatever  period  of  their  history  they 
listened  and  were  obedient  to  them,  they  became,  in 
comparison  with  their  neighbours  around  them,  "a 
kingdom  of  priests."  They  had  amongst  them  the 
hght  which  could  never  be  totally  extinguished,  and 
which  occasionally  shone  with  a  radiance  which  pene- 
trated the  surrounding  regions  of  darkness,  and  pro- 
duced the  cheerful  anticipation  of  the  dawn  of  an  uni- 
versal day. 

There  were,  however,  two  circumstances,  each  of 
which,  in  a  different  period  of  the  Jewish  historVr  cir- 
cumscribed the  advantages,  which  from  the  Scriptures 
might  have  been  derived.  Prior  to  the  captivity  in 
Babylon,  by  which  the  vice  was  effectually  cured,  it 
was  the  proneness  of  the  people  to  adopt  the  idolatrous 
rites  and  customs  of  their  neighbours,  because  of  the 
indulgence  which  in  them  was  afforded  to  the  corrupt 
propensities  of  their  nature.  Subsequent  to  the  cap- 
tivity, and  as  a  consequence  of  it,  it  was  the  corruption 
of  their  language  which  rendered  the  pure  Hebrew  of 
the  sacred  text  obsolete,  and  to  the  mass  of  the  people 
scarcely  intelhgible  ;  affording  an  opportunity  for  the 
introduction  of  false  glosses  and  delusive  traditions. 
Against  these,  the  whole  course  of  the  Saviour's  per- 
sonal ministry  was  directed  ;  and  it  was  the  obstinate 
adherence  of  the  people,  their  teachers,  and  their  ru- 
lers, to  them,  which  induced  them  to  unite  in  rejecting 
and  crucifying  their  Prophet  and  King.  Still,  at  this 
darkest  period  of  their  history^  there  were  a  few^who. 


219 

like  Nathanael,  were  Israelites  indeed,  in  whom  was 
no  guile  ;  who  saw  in  Christ,  the  Sun  of  Righteous- 
ness whose  rising  was  foretold  by  Malachi ;  walked  in 
the  light  which  he  diftused  ;  and,  knowing  the  true 
God,  and  Jesus  Christ,  whom  he  had  sent,  wore  more 
worthy  the  title  of  priests  of  the  Lord,  than  were  those 
who  at  that  time  officiated  in  the  temple,  which  they 
had  converted  into  a  house  of  nierchmdize  and  a  den 
of  thieves. 

Closely  analogous  to  the  circumstances  of  that  gene- 
tion,  which  was  trained  in  the  knowledge  of  God  in 
the  wilderness,  were  the  circumstances  of  the  first  con- 
verts to  the  Christian  faith.  Christ,  the  true  Passover, 
had  been  sacrificed  for  them.  Deliverance  from  the 
condemnation  and  bondage  of  sin  by  his  death,  had 
been  eOected.  A  more  enlarged  and  perfect  revela- 
tion of  the  truth  of  God,  than  the  world  had  ever  be- 
fore enjoyed,  was  vouchsafed.  A  new  covenant,  the 
substance  of  which  was,  "  I  will  put  my  laws  into  their 
minds,  and  write  them  in  their  liearts ;  and  I  will  be 
to  them  a  God,  and  they  shall  be  to  me  a  people," 
was  introduced.  A  new  ministry,  to  gather  the  sheep 
into  the  fold,  the  ministry  of  reconciliation,  was  estab- 
lished. New  shepherds  to  watch  over  them  and  feed 
them  when  gathered  into  the  fold,  pastors  and  teach- 
ers, w«re  appointed.  They  were  fed,  not  with  tradi- 
tions and  foolish  genealogies,  and  old  wives'  fables,  but 
with  the  "sincere  milk  of  the  word."  They  were 
employed,  not  in  repeating  paternosters  and  avemarias, 


220 

and  in  counting  by  the  beads  of  the  rosary  the  number 
of  their  vain  repetitions;  but  in  spiritual  exercises, 
which  were  refreshing  and  invigorating  to  the  spirit, 
and  which  were  worthy  the  character  of  those,  who 
were  renewed  "  after  the  image  of  God,  in  knowledge 
and  true  holiness."  Their  knowledge  was  not  to  be 
stationary,  confined  within  the  narrow  but  perplexing 
labyrinths  of  creeds  and  acts  of  councils ;  but  to  be 
progressive,  through  all  the  length  and  breadth,  and 
depth  and  height,  in  which  the  love  of  Christ  and  the 
range  of  his  truth  extended,  and  in  which  they  were 
to  increase,  till  they  were  filled  with  all  the  fulness  of 
God.  For  their  advance  to  higher  degrees  of  spiritual 
intelligence,  they  were  directed,  not  to  the  members 
of  a  hierarchy,  by  whom  every  thing  has  been  fixed 
and  settled  according  to  their  own  inclinations,  and 
for  their  own  aggrandizement  and  despotic  power  over 
the  conscience  ;  but  to  God  the  Father  of  lights,  who 
giveth  wisdom  liberally,  to  all  who  ask  him,  and  up- 
braideth  not.  Even  those  of  their  teachers  who  were 
inspired,  and  invested  with  the  highest  authority  in 
the  church  which  ever  was  intrusted  to  men;  disclaim- 
ed the  desire  to  exercise  dominion  over  dieir  faith,  but 
wished  rather  to  be  helpers  of  their  joy.  If,  as  good 
stewards  of  the  mysteries  of  God,  they  unfolded  those 
things  which  had  been  hidden  from  ages  which  were 
past,  and  which  angels  desired  to  look  into ;  as  men, 
who  felt  that  the  treasure  was  in  earthen  vessels,  and 
that  the  excellency  of  the  power  which  transferred  it 


221 

to  others  was  of  God,  and  not  of  themselves,  they 
bowed  the  knee  daily  before  him,  on  behalf  of  those  to 
whom  they  ministered,  to  entreat  for  them  the  spirit 
of  wisdom  and  revelation  in  the  knowledge  of  Christ. 
Nor  were  their  prayers  presented  in  vain.  The  peo- 
ple received  an  unction  from  the  Holy  One,  and  knew 
all  the  truth  as  it  is  in  Jesus.  They  were  brought  out 
of  darkness  into  marvellous  light.  They  became,  in 
the  possession  and  diffusion  around  them  of  the  knowl- 
edge of  God,  an  enlightened  and  holy  priesthood. 
The  church,  at  this  period  of  its  history,  was  the  pillar 
and  ground  of  truth  ;  the  basis,  as  broad  as  the  boun- 
daries which  embraced  the  great  mass  of  its  members ; 
the  pillar,  as  firm  as  their  united  strength  could  make 
it.  It  was  a  pillar  of  light,  from  which  was  held  forth 
to  the  world  around,  in  living,  lucid,  radiant  charac- 
ters, "  the  word  of  life." 

That  it  was  not  an  empty  compliment,  an  unmean- 
ing epithet,  which  Peter  applied  to  the  church  when 
he  called  its  members  a  holy  and  a  royal  priesthood, 
and  Paul,  when  he  called  it  the  pillar  and  ground  of 
truth,  is  evident  from  the  fact,  that  the  members  of 
the  church  at  Jerusalem  were  associated  with  the  el- 
ders and  Apostles,  in  the  council  which  was  convened 
to  determine  the  question  which  had  arisen  respecting 
circumcision.  After  there  had  been  much  disputing, 
Peter  rose  up  and  gave  his  decision  upon  the  case. 
When  he  had  concluded,  then  all  tlie  multitude  kept 
silence,  aiid  gave  audience  to  Barnabas  and  Saul.  And 
20* 


222 

after  they  had  held  iheir  peace,  James  connects  with 
the  facts  of  the  case,  as  they  had  been  stated  by  his 
brethren  who  preceded  him,  the  predictions  which 
had  been  given  before  respecting  them,  and  dehvers 
the  conclusion  to  which  it  behoved  them  to  come. 
Then,  all  hearts  and  voices  being  united  in  one  judg- 
ment, "  it  pleased  the  apostles  and  elders,  with  the 
whole  church,  to  send  chosen  men  of  their  own  com- 
jwny  to  Antioch,  with  P.aul  and  Barnabas ;  namely, 
Judas  surnamed  Barsabas,  and  Silas,  chief  men  among 
the  brethren :  And  they  wrote  letters  by  them  after 
this  manner;  The  apostles  and  elders  and  brethren 
send  greeting  unto  the  brethren  which  are  of  the  Gen- 
tiles in  Antioch  and  Syria  and  Cilicia."* 

The  manner  in  which  these  letters  were  indited, 
has  not  been  recorded  without  design.  Inspired  Apos- 
tles could  associate  themselves,  in  a  solemn  act  of  de- 
liberation and  legislation,  with  the  brethren  of  the 
church.  Those  who  presume  that  they  possess  much 
more  authority  than  the  Apostles  can  be  shewn  to 
hare  exercised  ;  who  can  absolve  from  all  sins  ;  who 
can  confer  the  Holy  Ghost ;  who  can  decree  rites  and 
ceremonies,  which,  on  peril  of  excommunication,  the 
people  are  bound  to  receive,  would,  as  may  reasona- 
bly be  supposed,  deem  it  an  affront  offered  to  their 
dignity,  to  suggest  the  association  with  them,  in  their 
councils  or  convocations,  of  the  brethren  of  the  church ; 

*  Acts  XV.  22,  23. 


— so  much  have  the  people  subsequently  sunk,  or  the 
teachers,  though  uninspired,  subsequently  risen. 

It  will  be  admitted,  by  all  who  understand  the  na- 
ture of  the  apostolic  commission,  that  the  Apostles 
themselves  were  fully  competent  to  determine  the 
question  which  was  brought  before  the  council,  with- 
out the  co-operation  either  of  people  or  elders ;  that 
their  decision  would  have  been  binding ;  and  that  it 
could,  were  any  disposed  to  cavil  or  reject,  have  been 
decisively  and  effectually  enforced.  But  then,  actual 
strength  and  firmly-settled  authority  are  usually  blend- 
ed \\  ith  consideration,  forbearance,  condescension,  in- 
difl'ercnce  to  form  and  punctilio,  generous  concession, 
liberal  satisfaction  and  pleasure  in  the  exercise  of 
courtesy,  the  infusion  of  confidence,  the  reciprocation 
of  regard.  On  the  other  hand,  usurpation,  especially 
ecclesiastical,  is  uniformly  jealous  of  its  dignity  ;  care- 
fully withdrawn  from  familiar  intercourse  with  the 
people,  and  encompassed  with  mysterious  forms,  in- 
spiring awe  and  humble  deference  ;  stern  and  prompt 
in  its  suppression  of  every  effort  of  the  free-born  mind ; 
lordly  in  its  gait ;  distant  and  repulsive  in  its  demean- 
our ;  and  armed  with  fearful  anathemas,  and  the  power 
of  direful  excommunications,  to  punish  the  "  wicked 
errors"  of  those  who  venture  to  impugn  the  foundation 
of  its  titles,  decrees,  or  authority. 

Had  the  spirit  of  the  Apostles  been  uniformly 
breathed  by  those  who  have  called  themselves  their 
successors,  schism  and  dissent  would  have  been  things 


224 

of  but  rare  occurrence  in  the  church.  But  by  how 
much  legitimate  authority  has  been  wanting,  by  so 
much  has  the  lording  it  over  God's  heritage  increased 
and  abounded.  Indeed  that  which  was  known  as  the 
heritage,  which  constituted  in  apostolic  times  the 
church,  is  now  scarcely  recognized  as  forming  a  com- 
ponent part  of  it.  The  term  has  been  diverted  from 
its  original  application,  and  is  most  commonly  employ- 
ed in  a  sense  in  which  it  never  occurs,  to  which  it  nev- 
er approximates  in  the  pages  of  the  New  Testament. 
It  has  at  length,  in  general  usage,  come  to  stand,  not 
for  the  people  who  were  wont  to  compose  the  church, 
but  for  the  hierarchy,  which  ministers  and  rules  in  it. 
So  that  to  confide  in  the  church,  is  to  believe  whatev- 
er the  hierarchy  has  settled  and  determined  to  be  or- 
thodox and  true  ;  to  submit  to  the  church,  is  to  be  obe- 
dient to  what  the  hierarchy  enjoins  ;  to  be  liberal  to 
the  church,  is  to  increase  the  temporalities  of  the 
members  of  the  hierarchy  ;  to  be  grateful  for  the  ad- 
vantages derived  from  the  church,  is  to  be  thankful  for 
the  varied  offices  which  the  members  of  the  hierarchy 
are  appointed  to  perform.  It  never  occurs  to  the  peo- 
ple, in  their  simplicity,  that  if  things  were  as  they 
should  be,  and  as,  in  apostolic  times,  they  were  wont 
to  be,  Christ,  and  not  the  church,  would  be  the  great 
object  of  faith  and  confidence  ;  the  unfettered  Scrip- 
tures, and  not  human  creeds  and  decrees  of  councils, 
would  be  the  authoritative  guide  and  rule  of  faith  ; — 
that,  instead  of  a  hierarchy  towering  in  secular  dignity 


225 

over  them,  there  would  be  only  pastors  and  teachers 
watching  for  their  souls,  as  those  who  must  give  ac- 
count of  the  charge  which  the  great  Shepherd  has  in- 
trusted to  them ;  and  that  they,  submitting  to  all  the 
ordinances  of  Christ,  would  be  themselves  the  church  ; 
incorporated  by  voluntary  and  grateful  obedience  to 
the  laws  of  Christ,  not  by  constrained  obedience  to 
the  civil,  and,  in  religious  aftairs,  unauthorized  appoint- 
ments of  men.  There  has  obviously  been  a  two-fold 
ecclesiastical  usurpation  committed  ;  an  usurpation  of 
the  people's  incorporated  title,  as  well  as  of  Christ's 
exclusive  office  ;  so  that,  strange  to  say,  the  members 
of  the  hierarchy  are  the  priests  and  the  church  also ! 

The  keys  of  Peter,  under  the  skilful  management  of 
his  successors,  have  been  made  to  open  every  door, 
ancient  or  modern  ;  royal,  aristocratical,  or  plebeian  ; 
patriarchal  or  pagan ;  Jewish  or  Christian  ;  within 
which  any  title,  dignity,  or  treasure  could  be  found  ; — 
and  the  spoils  from  every  quarter,  and  from  every  age  ; 
all  diverse,  all  prodigious  things,  have  been  brought  to- 
gether, as  was  meet,  to  be  laid  at  the  feet  of  him  who 
is  Chrst's  vicar  upon  earth.  Could  one  of  the  ancient 
patriarchs  revisit  the  world,  he  would  find  that  the 
race  to  which  he  belonged  is  not  yet  extinct :  and 
were  he  to  inquire  for  the  chief  patriarch  at  present 
existing,  he  would  be  directed  to  his  residence  at 
Rome.  Could  Aaron  arise  from  his  grave  on  mount 
Hor,  and  undertake  a  pilgrimage  to  the  same  place, 
he  would  find  that  there  is  still  a  high  priest,  arrayed 


226 

in  vestments  more  splendid  than  he  ever  wore ;  and 
children  owning  him  for  their  sire,  more  numerous  than 
descended  from  his  loins.  Could  Moses  follow  in  the 
steps  of  his  brother,  he  would  find  a  legislator,  claim- 
ing powers  more  extensive  than  he  ever  possessed  ; 
and  behold  him  assisted  by  his  seventy  elders,  the  car- 
dinals, determining  all  questions  which  are  too  hard 
for  ordinary  judicatories  to  decide.  Could  the  pagan 
Numa  rise  up  from  his  urn,  he  would  find  his  Pontifex 
Maximus  still  in  office,  and  the  college  of  subordinates 
still  dependent  upon  him ;  and  were  he  to  accompany 
them  to  the  respective  temples  in  which  they  officiate, 
and  observe  the  numerous  statues  and  altars,  and  smo- 
king censers  around ;  he  might  bless  himself,  that, 
though  names  had  altered,  and  temples  and  ceremonies 
a  little  increased,  yet,  that  the  substantial  parts  of  the 
service  were  much  the  same  as  when  he  fell  asleep  in 
the  city,  which,  by  religious  rites,  he  had  attempted  to 
refine  ;  and  that  he  had  been  happy  enough  to  estab- 
lish a  perpetual  priesthood.  And  were  any  of  the 
humble  brethren  of  Judea,  who  were  present  at  the 
council  which  was  held  to  settle  the  question  about  cir- 
cumcision, to  come  forth  from  their  graves,  and  in- 
quire for  the  church — the  church,  which  could  meet 
and  deliberate,  and  send  forth  messengers  and  letters 
to  the  brethren  in  other  cities,  they  also  must  go  to 
Rome ;  for  no  where  else  in  the  Romish  communion 
could  they  find  a  church  that  can  perform  the  func- 
tions which  belonged  to  that  with  which  they  were 


227 

once  connected.  But  there,  although  their  knowledge 
of  Peter  had  been  intimate  and  familiar,  they  would 
seek  admission  to  his  successor,  and  to  the  delibera- 
tions of  the  church  which  is  now  under  his  exclusive 
care,  altogether  in  vain. 

It  is  a  remarkable  fact,  in  the  histoiy  of  the  delu- 
sions of  which  the  human  mind  may  become  the  sub- 
ject, that,  just  in  proportion  as  ecclesiastical  men  have 
succeeded  in  subverting  the  constitution  of  the  church, 
have  they  also  succeeded  in  possessing  the  public  mind 
with  the  idea,  that  what  they  designate  their  church, 
is  purely  apostohc  in  its  substance  and  form.  Those 
who  eulogize  the  Church  of  England  as  being  the 
only  church  purely  apostolic  in  its  constitution  and 
character,  and  who  can  scarcely  allow  that  safety  or 
rational  piety  are  to  be  found  out  of  her  pale,  should 
be  prepared,  before  they  give  those  up  to  the  uncov- 
enanted  mercies  of  God  who  separate  from  her  com- 
munion, to  shew  us  in  what  that  which  is  the  object  of 
their  glory  and  tower  of  their  confidence  and  safety 
substantially  consists.  Were  we  to  admit  that  our  be- 
loved sovereign  has  the  same  right  to  be  head  of  the 
church  as  he  has  to  be  possessor  of  the  throne  ;  which 
we  hesitate  to  allow,  not  because  we  yield  to  any  of 
our  fellow-subjects  in  loyalty  to  his  person  and  govern- 
ment, but  because  we  cannot,  in  religious  obligations, 
give  a  divided  allegiance  between  God  and  man :  were 
we  to  admit  that  the  orders  of  the  clergy,  in  all  their 
various  degrees,  are  as  unimpeachable  as  are  the  piety. 


228 

zeal,  and  learning  of  a  considerable  proportion  of  their 
number — and  we  wish  we  could  say  of  the  whole  : 
were  we  to  admit  that  the  liturgy  is  not  only  scriptural 
and  truly  devotional  in  its  general  character,  but  also 
that  it  is  so  faultless,  that  no  conscientious  individual, 
however  scrupulous,  need  falter  at  the  solemn  utterance, 
before  God  and  his  fellow-men,  of  a  single  word  or 
syllable  which  it  contains  :  were  we  to  admit  that  the 
whole  of  the  Thirty-nine  Articles  are  as  accordant 
with  the  oracles  of  truth  as  we  allow  the  greater  part 
of  them  to  be :  could  we  admit  that  the  Canons  breathe 
the  mild  and  gentle  spirit  of  the  gospel,  instead  of  the 
blind  intolerance  of  antichristian  Rome  ;  excommuni- 
cating, ipso  facto,  those  who  have  light  enough  to  see, 
and  honesty  enough  to  affirm,  that  "  the  Book  of  Com- 
mon Prayer  and  Administration  of  the  Sacraments," 
does  contain  some  things  which  are  repugnant  to  the 
Scriptures  :*  were  we  to  admit  all  which  the  warmest 
advocate  of  the  system  could  wish  to  advance  in  ref- 

*  "  Whosever  shall  hereafter  affirm,  That  the  Form  of 
God's  worship  in  the  Church  of  England,  established  by 
law,  and  contained  in  the  Book  of  Common  Prayer  and 
Administration  of  the  Sacraments,  is  a  corrupt,  supersti- 
tious, or  unlawful  worship  of  God,  or  containeth  any  thing 
in  it  that  is  repugnant  to  the  Scriptures ;  let  him  be  ex- 
communicated, ipso  facto,  and  not  restored  but  by  the 
Bishop  of  the  place,  or  Archbishop,  after  his  repentance, 
and  public  revocation  of  such  his  wicked  erroj's." — Fourth 
Canon. 


erence  to  the  head,  the  dignitaries,  the  subordinate 
ministers,  and  the  formularies, — still  toe  have  not  yet 
come  to  the  church.      At  Jerusalem  there  were  the 
apostles,  and  elders,  and  the  whole  church.     Now  the 
king  is  not  the  church,  any  more  than  the  apostles 
were ;  nor  the  ministers,  whatever  be  their  numbers 
and  orders,  any  more  than  the  elders  were ;  nor  the 
formularies,  for  no  mention  is  made  of  any  as  existing 
in  the  church  at  Jerusalem  ;  and  the  question  again  re- 
turns. Where  is  the  church  ?     If  it  must  be  confessed, 
in  opposition  to  the  whole  current  of  thought,  and 
feeling,  and  language  commonly  employed  upon  the 
subject,  that  the  church  consists  substantially  of  the 
people  who  unite  in  commemorating  the  death  of  the 
Lord  at  his  table  ;  then,  a  number  of  questions  again 
arise.    Have  they,  in  any  way,  become  actually  incor- 
porated ?     How  do  they  receive  those  who  from  time 
to  time  are  added  to  their  number?     What  qualifica- 
tions do  they  require  in  those  who  are  admitted  to 
their  communion  ?     What  kind  of  pastoral  inspection 
is  exercised  over  them,  or  what  discipline  adminis- 
tered amongst  them  ?     When  do  they  meet  to  deliber- 
ate ; — to  transact  their  affairs ; — to  send  letters  or  mes- 
sengers to  the  brethren  of  other  places ; — to  choose 
deacons  to  distribute  their  bounty ; — or  to  receive,  if 
they  must  not  choose,  the  ministers  who  may  be  pro- 
vided for  them  ?     Now  since  few,  if  any,  of  these  in- 
quiries could  receive  a  satisfactory  answer,  it  might 
become  a  question  demanding  serious  discussion,  how 

21 


230 

far  there  is,  within  the  pale  of  the  establishment,  that 
which,  in  the  scriptural  acceptation  of  the  term,  is  en- 
titled to  the  designation  of  a  Church.  It  is  matter  of 
notorious  fact,  that  there  has  been  no  coming  together 
of  what,  in  common  parlance,  passes  for  the  Church  of 
England,  for  upwards  of  a  century ;  that  when  its  con- 
vocations were  accustomed  to  be  held,  the  brethren 
had  no  place  nor  voice  in  them  ;  and  that  so  far  from 
the  assembly  having  been  more  harmonious,  dignified, 
and  heavenly,  because  the  unlearned  laity  were  exclu- 
ded, the  dissensions  were  so  protracted  and  unappeas- 
able, that  the  then  head  of  the  church,  despairing  of 
being  able  to  govern  its  superior  members,  adjourned 
their  meeting,  sine  die ;  and  suspended,  if  he  did  not 
virtually  abolish,  the  constitution  of  the  church,  as  by 
law  established. 

Those  who  expatiate  so  eloquently  upon  the  guilt  of 
schism,  should  place  themselves  occasionally  at  those 
points  from  which  nonconformists  are  accustomed  to 
contemplate  the  communion  to  which  they  belong; 
and  either  prove  that  it  is  substantially  and  truly  apos- 
tolic in  its  constitution,  or  labour  to  make  it  so,  before 
they  censure  and  condemn  others,  who,  enjoying  the 
liberty  which  the  members  of  the  first  churches  prac- 
tically claimed,  tread  in  their  steps,  and  combine,  in 
voluntary  union,  to  obey  the  laws,  and  enjoy  the  or- 
dinances of  Christ ;  cheerfully  yielding  to  Ca'sar  the 
things  which  are  Caesar's,  but  to  God  only  the  things 
which  are  God's. 


231 

And  then,  if,  with  the  New  Testament  in  our  hands, 
we  go  to  Rome,  and  ask  for  the  church ;  the  existing 
representative  of  that  to  which  Paul  addressed  the  let- 
ter which  stands  first  in  order  among  the  epistles,  and 
which  he  endited,  "  To  all  that  be  in  Rome,  beloved 
of  God,  called  to  be  saints  ;"  we  should  inquire  for  such 
a  church  altogether  in  vain.  We  should  find  a  head, 
sufficiently  conspicuous  and  exalted ;  dignitaries  and 
priests  without  number  ;  rituals  and  vestments  in 
abundance ;  but  few,  if  any,  would  understand  what 
we  meant  in  asking  for  the  brethren  who,  being  incor- 
porated, compose  the  substantial  body  of  the  church ; 
and  all  who  agree  that  such  a  body  had  not  been  seen 
there  for  many  centuries. 

Indeed,  the  brethren  of  the  Romish  communion,  if 
they  were  recognized  as  forming  a  component  part  of 
the  church,  are  too  numerous,  and  too  widely  scatter- 
ed, to  come  together  into  one  place  to  deliberate  ;  and 
if  they  could,  they  acknowledge  no  brethren  of  any 
other  church,  (as  of  Antioch,)-  to  whom  they  could 
send  their  messengers  or  letters.  Amongst  the  many 
improvements  in  ecclesiastical  affairs,  which  have 
taken  place  since  tiie  unassuming  inexperienced  Apos- 
tles left  the  world,  a  much  more  masterly  and  expedi- 
tious mode  of  settling  disputes  than  they  ever  ventur- 
ed to  adopt  has  been  discovered  ;  namely,  to  excom- 
municate and  anathematize  ;  to  denounce  the  heretics, 
and  doom  them  to  an  everlasting  curse.  So  freely 
have  the  powers  which  have  existed  and  been  recog- 


232 

nized  in  the  Romish  communion  employed  these  wea- 
pons, that  she  stands,  isolated  and  alone,  as  an  Ishmael- 
ite,  spurning  all  pretensions  in  others  to  be  brethren  j 
and  then,  to  complete  the  mystery  of  her  iniquity,  she 
makes  it  her  boast  that  salvation  is  not  to  be  found  be- 
yond her  pale. 

And  yet,  this  church,  so  exclusively  and  infallibly 
apostolic,  that  to  question  its  pretensions  exposes  you 
to  anathemas,  and,  when  she  possessed  the  power  to 
inflict  them,  to  what  was  much  more  serious,  the  ter- 
rors of  the  dungeon  and  the  stake,  has  not  one  of  the 
genuine  elements  of  which  the  church  in  council  at 
Jerusalem  was  composed.  The  pontiff,  as  his  name 
indicates,  is  a  semi-pngan  intruder  into  the  throne  of 
Him,  who  is  the  only  Head  of  the  church  ;  the  priests 
of  vai'ious  degrees  are  intruders  into  the  sacerdotal  of- 
fice of  Him,  who  is  the  only  Priest  of  the  church  ;  the 
brethren  have  no  incorporated  title,  are  not  recogniz- 
ed as  an  essential  part  of  the  church  ;  and  the  conse- 
quence is  inevitable,  that  in  the  New  Testament  ac- 
ceptation of  the  term,  there  is  no  church  at  all.  Were 
the  principle  which  is  assumed  by  the  Romanists  true, 
that  there  \s  no  salvation  but  in  connexion  with  a  tru- 
ly apostolic  church,  it  would  be  most  fatal  to  every 
member  of  their  own  communion.  Happily,  as  Chi-ist, 
and  not  the  church,  is  the  object  of  faith  ;  so  union  to 
Him,  in  whom  there  is  the  fulness  of  all  perfection, 
and  not  to  the  church,  of  which  every  separate  section 
is  more  or  less  imperfect,  is  the  only  thing  essential  to 


283 

salvation.  "  This  is  the  record,  that  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son.  He  that 
hath  the  Son  hath  life  ;  and  he  that  hath  not  the  Son 
of  God  hath  not  life."*  "  The  Father  loveth  the  Son, 
and  hath  given  all  things  into^iis  hand.  He  that  be- 
lieveth  on  the  Son  hath  everlasting  life :  and  he  that 
believeth  not  the  Son  shall  not  see  life ;  but  the  wrath 
of  God  abideth  on  him."f 

It  may  be  questioned  whether  there  are,  or  can  be, 
in  the  present  day,  any  churches  formed  precisely  up- 
on the  model  of  those  of  which  we  read  in  the  Acts, 
and  to  which  the  Epistles  were  addressed,  for  this  rea- 
son,— that  the  supernatural  endowments  of  various 
kinds,  which  were  so  liberally  distributed  amongst  the 
members  of  those  churches  at  their  formation,  and  the 
exercise  of  which  must  have  materially  modified  their 
constitution  and  government,  are  no  longer  possessed. 
The  general  acknowledgment,  that  no  church  is,  or 
can  be  made,  entirely  apostolic  in  its  character  and 
form,  will,  perhaps,  be  the  first  step  towards  the  uni- 
versal exercise  of  an  enlightened  and  expansive  ciiari- 
ty,  and  might  lead  the  way,  if  not  to  a  complete  uni- 
formity in  modes  of  worship,  and  minor  opinions, 
which  the  Apostles  neither  prescribed  nor  attempted 
to  produce  ;J  yet,  to  such  an  approximation  in  general 
principles,  freedom  of  intercourse,  interchange  of  com- 
munion, and  reciprocation  of  regard,  as  shall  demon- 

*  John  V.  1 1,  12.     t  John  iii.  35,  36.     %  Vide  Rom.  xiv. 
21* 


234 

strate  to  the  world,  that  the  body  is  one,  and  animated 
by  the  same  spirit,  though  its  respective  members  have 
not  all  the  same  form  and  office  ;  that  the  garment  of 
Christ,  though  light  and  shade  diversify  its  hues,  yet 
has  neither  rent  nor  seam,  because  they  blend  and  in- 
termingle with  each  other. 

The  only  insuperable  obstacle  to  such  an  approxi- 
mation and  union,  are  found  in  those  communions,  in 
which  the  most  lofty  and  uncompromising  pretensions 
to  apostolic  form  and  constitution,  are  made  in  words  ; 
but,  which,  in  facts,  exhibit  the  farthest  possible  re- 
move from  the  acknowledged  model — the  practical 
exclusion  of  the  people  of  which  the  first  churches 
were  substantially  composed,  the  virtual  denial  of  the 
distinct  and  separate  existence  of  the  churches  which 
the  Apostle  planted,  and  to  which  they  wrote  their 
epistles.  If  the  church  of  Rome  was  from  the  begin- 
ning, or  was  intended  afterwards  to  become,  the  uni- 
versal church,  it  is  certainly  much  (o  be  regretted,  that 
the  Apostles  were  so  unacquainted  with  the  fact,  as  to 
write  epistles  to  other  churches,  in  which  there  is  not 
even  an  allusion  to  her ;  and  that,  in  the  epistle  which 
was  written  to  herself,  she  should  receive  no  direc- 
tions, but  what  supposed  the  perpetuation  of  her  then 
restricted  locality.  One  might  almost  imagine  that 
the  form  and  arrangement  of  the  New  Testament,  as 
well  as  much  of  its  matter  and  substance,  were  pur- 
posely adapted  to  subvert  and  expose  the  foreseen  and 
predicted  usurpations  and  pretensions  of  the  rulers  in 


235 

tlic  Romisli  church.  The  books  of  the  Old  Testament 
recognize  and  address  but  one  congregation,  the  con- 
gregation of  Israel.  Then  the  church  was  one,  in  the 
visible  aggregation  of  its  members  who  assembled 
three  times  in  a  year,  in  a  popular  and  joyful  commu- 
nity, at  their  one  temple  of  worship.  But  the  apos- 
tolic writings  recognize  and  are  addressed  to  various 
churches,  existing  in  different  places,  independent  of 
each  other,  but  still  popular  in  their  constitution,  the 
members  of  each  respectively  able  to  come  together 
into  one  place,  to  listen  to  the  ejjistles  which  were 
written  to  them,  or  to  exercise  the  discipline  which 
was  required  of  them.* 

In  the  subversion  of  the  constitution  of  the  Christian 
church,  the  same  principles  have  operated  which  of 
old  corrupted  oral  tradition,  and  then  for  a  while  made 
void  the  wi'itten  revelation.  Men  are  not  to  be  trust- 
ed with  the  unchecked  deposit,  nor  the  viva  voce  per- 
petuation of  any  thing  which  is  sph'itual  and  divine. 
They  ever  have  perverted,  and  (for  human  nature  re- 
mains the  same)  ever  will  pervert,  in  such  cases,  that 
which  has  been  given  for  the  general  benefit  to  their 
own  particular  or  professional   advantage.      In  the 

*  "  I  charge  you  by  the  Lord,  that  this  epistle  be  read 
unto  all  the  holy  brethren."     1  Thess.  v.  27. 

"  And  when  this  epistle  is  read  among  you,  cause  that  it 
be  read  also  in  the  church  of  the  Laodiceans  ;  and  that  ye 
likewise  read  the  epistle  of  Laodicea."     Cob  iv.  16. 


236 

Christian  church,  the  remedy  for  the  evil  is  provided, 
in  the  preservation,  by  a  watchful  Providence,  of  the 
uncorrupted  oracles  of  truth,  and  the  application  of 
that  remedy  is  being  made  in  their  general  circulation. 
We  can  come  for  God's  truth  to  his  ow^n  word.  "  He 
is  not  a  man,  that  he  should  lie."  Very  unwise  are 
those  who  trust  in  man,  when  God  has  so  unequivo- 
cally declared  his  propensity  to  deceive,  and  universal 
history  and  experience  so  lamentably  confirm  the  pain- 
ful and  humiliating  fact.  To  the  law  and  the  testi- 
mony, must  be  our  exclusive  appeal ;  and  whatever 
shrinks  from  the  decision  of  this  authoritative  and  in- 
fallible judge,  betrays  itself  to  be  an  usurpation,  which 
sooner  or  later  will  be  compelled  to  withdraw  its  head, 
branded  alike  with  the  marks  of  God's  displeasure,  and 
of  man's  reprobation. 

The  Bible  is  abroad,  and  is  spreading  through  the 
world ;  and  whatever  imperfections  necessarily  inhe- 
rent in  the  work  of  men,  and  most  glaring  in  that  of 
those  who  claim  infallibility,  may  attend  its  transfusion 
into  the  various  languages  and  dialects  of  mankind, 
these  facts,  which  are  fatal  to  the  theories  on  which 
ecclesiastical  usurpations  have  been  constructed,  can- 
not be  concealed : — That  the  apostolic  epistles  were 
written  to  distinct  and  independent  churches,  substan- 
tially composed  of  Christian  brethren  ; — that  the  coun- 
cil at  Jerusalem  consisted  of  the  apostles,  and  elders, 
and  the  brethren ; — that  the  Holy  Spirit  qualified  for 
the  work  of  the  ministry,  by  the  supernatural  gift  of 


237 

languages  previously  unknown,  and  by  the  visible  aa- 
thentication  of  the  cloven  tongue  of  fire  upon  the 
head,  a  goodly  number,  upon  whom  the  Apostles' 
hands  had  not  been  laid  ; — and  that  Peter  designates 
the  whole  of  those  of  whom  the  church  is  composed, 
of  course  including  its  ministers,  but  applying  to  them 
only  in  the  same  respects  as  it  does  to  the  brethren,  a 
holy  and  a  royal  priesthood. 

It  is  a  consolatory  reflection,  that  the  encroaching 
tide  of  usurpation,  which  floated  upon  its  advancing 
wave  the  proud  and  richly  freighted  vessel  of  the  anti- 
christian  church,  has  long  since  reached  its  height,  and 
ceased  to  flow.  In  its  ebbing  it  has  left  her  fairly 
aground,  grappled  also  to  tho  moorings,  which  in  her 
confidence  she  fastened,  and  which  in  her  embarrass- 
ment and  perplexity  she  cannot  unloose ;  while  the 
returning  stream  of  natural  events  is  wearing  her 
strength,  dissolving  her  frame,  and  carrying  piece  after 
piece  of  her  fabric  away  in  its  current.  "  Her  tack- 
lings  are  loosed,  they  cannot  well  strengthen  her  mast, 
nor  spread  the  sail ;  the  prey  of  a  great  spoil  is  divided, 
the  lame  take  the  prey." 

The  tide,  which  is  at  present  setting  in  upon  the 
world  with  resistless  force,  is  the  tide  of  popular  opin- 
ion, flowing  through  the  channels  which  are  opened 
by  popular  instruction.  That  any  portion  of  the  Chris- 
tian church  should  be  identified  with  the  chartered 
secular  rights,  which  are  unfriendly  to  the  interests  of 
the  people,  is  deeply  to  be  regretted,  and  must  be  in-* 


238 

jurious  to  its  general  interests.  The  church,  as  Christ 
formed  and  Apostles  left  it,  instead  of  towering  above 
the  people,  was  composed  of  them  ;  instead  of  exact- 
ing from  the  world,  was  the  treasure-house  of  spiritual 
blessings  to  enrich  it ;  instead  of  requiring  the  inflic- 
tion on  others  of  pains  and  penalties  for  its  defence 
and  support,  was  armed  with  patience  to  endure  them ; 
instead  of  including  within  it  any  thing  which  required 
the  concealment  of  darkness,  by  its  blended  exliibition 
of  Christian  truth  and  practice,  was  itself  the  light  of 
the  world ;  instead  of  feeding  on  its  corruptions  the 
multiplying  brood  of  infidelity,  it  was  "  the  salt  of  the 
earth."  The  day  of  apathetic  insensibility  to  its  con- 
dition is  gone.  Tranquil  security,  in  the  spoil  derived 
from  its  corruptions,  can  no  longer  be  enjoyed.  The 
signs  of  the  times  evidently  indicate  approaching  in- 
quiry, discussion,  purification.  Whatever  may  be  lost 
in  secular  power  and  glory,  will  be  gained  in  moral 
strength  and  efficiency ;  in  the  requirement  of  minis- 
terial qualifications  according  with  the  scriptural  stan- 
dai'd ;  in  the  infusion  of  popular  energy  and  vigour ; 
in  the  relinquishment  of  uncharitable  and  oflensive 
claims  and  pretensions ;  in  the  clearer  exhibition  of 
the  grace,  and  freedom,  and  joyfulness  of  the  gospel 
dispensation ;  in  the  harmonious  co-operation  of  all 
those  who  hold  its  vital  and  essential  principles ;  in 
the  frequent  interchange  of  communion,  and  occasional 
aggregation  of  separate  communities,  in  shewing  forth 
the  Lord's  death  at  his  table ; — thus,  powerful  in  the 


339 

renewal  of  her  primitive  simplicity  and  knowledge, 
will  the  church  again  "  look  forth  as  the  morning,  fair 
as  the  moon,  clear  as  the  sun,  and  terrible  as  an  army 
with  banners." 


SECTION  III. 

IN  SEPARATION  TO  THE  SERVICE  OF  GOD,  THE  JEWISH 
PEOPLE,  WHEN  THEY  WERE  OBEDIENT,  WERE  A  KING- 
DOM OF  PRIESTS,  AND  CHRISTIAN  PEOPLE  ARE  A  HOLT 
PRIESTHOOD. 

That  the  whole  tribe  of  Levi  was  separated  from 
the  other  tribes  for  the  work  which  was  to  be  per- 
formed in  the  tabernacle ;  that  Aaron  and  his  sons 
were  separated  from  the  rest  of  their  brethren,  the 
Levites,  for  the  service  of  the  altar ;  that  the  family 
of  Aaron,  in  the  discharge  of  the  priestly  office,  might 
approach  nearer  to  God  than  could  either  the  people 
or  the  Levites,  are  admitted  facts.  But  then,  if  even 
the  high  priest  himself,  w^ho  went  annually  into  the 
holiest  of  all,  had  claimed  any  peculiar  personal  sanc- 
tity in  virtue  of  his  office,  the  sin-offering,  which  he 
was  required  previously  to  offer  for  himself  and  his 
house,  would  have  neutralized  his  claim,  and  exposed 
his  pretensions.  No  man  could  be  separated  from  his 
fellow-men  for  a  purpose  more  solemn  and  important, 
a  work  more  interesting  and  sacred ;  no  man  could 
be  to  his  fellow-men  an  object  of  more  profound  reli- 
gious interest  than  was  the  Jewish  high  priest,  when, 
with  the  blood  of  the  sin-offering  in  his  hand,  he  was 


241 

about  to  enter  into  the  immediate  presence  of  God  to 
make  atonement  for  the  sins  of  the  people.  If  ever 
a  man  were  in  danger  of  being  exalted  above  measure 
by  the  nature  of  the  work  which  he  was  called  to  per- 
form ;  if  ever  the  people  were  in  danger  of  cherishing 
excessive  veneration  for  an  individual  oq  account  of 
the  office  which  he  sustained  ;  that  danger  existed,  in 
reference  to  the  Jewish  high  priest.  The  danger, 
however,  was  foreseen  and  eflectually  guarded  against 
by  him  who  appointed  the  office.  The  high  priest 
was  required  to  acknowledge  himself  to  be,  equally 
with  the  people,  a  sinner  against  God,  before  he  could 
enter  into  the  holiest  place  on  their  behalf.  They 
were  taught,  by  the  rites  which  he  performed  for  him- 
self and  his  house,  not  only  that  no  merit  could  be 
transferred  to  them  from  his  character  and  services ; 
but  also  that  there  was  no  purity  inherent  in  his  per- 
son, nor  infused  by  his  office.  In  the  annual  discharge 
of  the  most  impressive  act  of  his  service,  he  could 
not  engage  for  the  people,  until  he  had  himself  been 
cleansed,  by  the  ceremonial  washing  of  his  flesh,  and 
the  shedding  and  sprinkling  of  blood. 

Corresponding  with  the  mode  by  which  the  high 
priest  was  separated  from  the  people,  and  qualified 
for  the  discharge  of  the  most  solemn  act  of  his  service, 
was  the  mode  in  which  the  people  themselves  had 
been  previously  separated  from  all  other  nations,  and 
made  a  holy  people,  a  kingdom  of  priests,  to  serve  the 
Lord.  Their  liberation  from  Egypt  was  demanded 
22 


243 

on  the  ground  of  a  special  relation  which  God  assumed 
to  them,  and  service  which  he  required  from  them. 
"And  thou  shalt  say  unto  Pharaoh,  Thus  saith  the 
Lord,  Israel  is  my  son,  even  my  first-born :  and  I  say 
unto  thee.  Let  my  son  go,  that  he  may  serve  me."* 
They  offered  their  first  sacrifice  before  they  left  Egypt ; 
the  head  of  each  family  killing  its  own  lamb,  and 
sprinkling  its  blood  upon  the  posts  of  the  door  of  their 
dwelling.  They  were  consequently  not  only  exempt- 
ed from  the  stroke  which  cut  off  the  first-born  of  the 
Egyptians,  but  were  also  received  under  the  guidance, 
protection,  and  covering  of  the  cloud  of  glory  which 
was  the  expressive  symbol  of  the  divine  presence ; 
the  cloud  which  afterwards  consecrated  the  taber- 
nacle of  worship,  and  subsequently  the  temple  of  Solo- 
mon ;  and  which,  in  contracted  dimensions,  became 
stationary  between  the  wings  of  the  cherubim,  and 
over  the  mercy-seat.  They  all,  when  they  had  passed 
through  the  sea,  were  for  ever  separated  from  the 
Egyptians,  and  became  a  distinct  and  peculiar  people. 
They  were  all.  baptized  into  the  dispensation  which 
Moses  w'as  commissioned  to  establish,  in  the  cloud, 
and  in  the  sea,  and  did  all  eat  the  same  spiritual  meat, 
and  did  all  drink  the  same  spiritual  drink.  They  were 
expressly  designated  "  the  congregation  of  the  I>,ord.'' 
To  them,  assembled  in  congregation,  was  the  law  de- 
livered ;  were  the  lively  oracles  committed ;  did  the 

*  Exod.  iv.  22,  23. 


243 

service  of  God  appertain.  No  language,  addressed  to 
the  priests,  and  implying  separation  to  God's  service, 
can  be  stronger  than  that  which  is  repeatedly  address- 
ed to  the  whole  people.  "  For  thou  art  a  holy  people 
unto  the  Lord  thy  God  :  the  Lord  thy  God  hath  chosen 
thee  to  be  a  special  people  unto  himself,  above  all 
people  that  are  upon  the  face  of  the  earth."* 

Their  holiness  as  a  people,  however,  was  not  inhe- 
rent nor  self-sustained,  nor  at  any  time  perfect.  They 
were  chosen  above  all  other  people,  not  for  any  ex- 
cellencies which  they  displayed,  nor  for  any  works  of 
righteousness  which  were  foreseen.  They  came  be- 
fore the  presence  of  God,  not  as  the  unstained  priests 
of  nature,  with  their  ofterings  of  fruits  and  flowers, 
expressive  of  their  homage,  gratitude,  and  tribute  to 
him  as  the  great  Creator ;  but  they  came  as  sinners 
to  a  propitiatory,  where  a  sacrifice  was  provided,  guilt 
was  to  be  confessed,  punishment  deprecated,  pardon 
implored,  mercy  and  grace  obtained.  The  institutions 
of  their  religion  implied  that  they  needed  pardon,  with 
the  same  frequency  and  constancy,  as  they  did  their 
daily  bread.  They  were  supplied  with  manna  but 
once  every  day,  they  were  supplied  with  a  sin-oftering 
twice.  The  acknowledgment  of  sin,  and  application 
to  the  rites  which  were  appointed  for  its  removal,  were 
as  essential  parts  of  their  obedience  to  the  ceremonial 
law,  as  were  the  abstaining  from  idolatry  and  theft 

*  Deut.  vii.  6. 


244 

essential  parts  of  their  obedience  to  the  moral  law. 
The  laws  which  related  to  the  sacrifices  for  sin  were 
enjoined  by  the  same  authority,  and  were  equally 
binding  with  the  ten  commandments.  To  say  they 
had  no  sin  was  to  deny  the  truth,  and  impugn  the  es- 
sential principles  of  their  religion,  and  make  him  a  liar 
by  whom  its  rites  had  been  appointed. 

It  was  as  they  carefully  observed  the  ceremonial 
institutions,  as  well  as  the  moral  precepts  of  their  reli- 
gion, that  they  were  cleansed  from  sin,  and  made  a 
holy  people.  This  was  annually  taught,  by  the  ap- 
pointment of  the  scape-goat,  upon  whose  head  the 
priest  laid  his  hands,  while  he  confessed  over  him  all 
the  iniquities  of  the  children  of  Israel,  and  all  their 
transgressions,  in  all  their  sins  ;  putting  them  upon  the 
head  of  the  goat,  and  then  sending  him  away  into  the 
wilderness,  to  bear  them  out  of  sight  and  into  oblivion. 
What  was  annually  taught  by  the  sending  away  of 
the  goat,  was  daily  enjoyed  by  every  individual, 
whether  he  worshipped  in  the  temple,  or  from  a  dis- 
tance looked  towards  it,  who  intelligently  drew  near 
to  God  through  the  medium  of  the  continual  burnt 
offering ; — "  the  blessedness  of  the  man  whose  trans- 
gression was  forgiven,  whose  sin  was  covered ;  the 
blessedness  of  the  man  unto  whom  the  Lord  imputed 
not  iniquity,  and  in  whose  spirit  there  was  no  guile." 

But  when  by  the  sacrifices  for  sin,  which  were  either 
public  and  stated,  or  private,  occasional,  and  particular, 
for  some  specified  and  extraordinary  offence,  they  had 


245 

been  cleansed  from  guilt, — then  were  they  allowed  to 
come  in  the  enjoyment  of  acceptance  and  favour,  and 
present  their  voluntary  and  grateful  peace-offerings  to 
the  Lord.  These,  their  own  hands  brought  before 
the  Lord,  devoted,  killed,  waved  the  parts  which  were 
to  be  presented  on  the  altar,  or  to  be  the  portion 
of  the  priests ;  and  what  remained,  they  might  them- 
selves, with  whomsoever  (provided  they  were  clean 
like  themselves)  they  chose  to  invite  to  their  feast,  eat 
joyfully  in  the  place  which  God  had  chosen.  Reli- 
gious privileges  were  thus  associated  and  blended  with 
festive  enjoyments.  The  same  devoted  peace-offering 
was  divided  between  the  altar,  the  priest,  and  the 
offerer,  with  his  family  or  friends,  emblematic  of  the 
peace  and  fellowship  which  existed  between  God,  to 
whom  the  altar  was  erected,  the  priest  who  officiated 
before  it,  and  the  people  who  brought  their  oblations 
to  it.  At  the  festivals,  these  oflerings  were  presented 
in  great  abundance  ;  and  thus  a  religious  character  of 
peace  and  joyfulness  was  given,  not  merely  to  the  ser- 
vices which  they  attended  in  the  temple,  but  also  to 
the  tables  at  which  they  assembled  in  their  own  stated 
or  temporary  dwellings.  They  feasted  with  joyful- 
ness before  the  Lord,  on  the  free-will  offerings  which 
they  brought  up  to  the  place  of  their  general  assembly, 
and  hallowed  by  presentation  in  the  temple,  and  divis- 
ion with  the  altar  and  the  priest.  The  consideration 
of  these  facts  will  enable  us  more  fully  to  understand, 
why  the  festivals  were  to  the  Jews,  in  the  best  periods 
2a* 


246 

of  their  history,  seasons  of  such  lively  interest  and 
powerful  excitement;  why  the  sound  of  trumpets, 
which  announced  their  approach  and  called  to  their 
celebration,  was  a  joyful  sound  ;  why  David,  when  he 
was  the  object  of  Saul's  persecution,  or  was  driven 
from  Jerusalem  by  Absalom's  rebellion,  so  pathetically 
bewails  his  exile  from  the  place,  where  with  the  multi- 
tude he  had  been  accustomed  to  keep  holy  day ;  why, 
in  such  impassioned  language,  he  expresses  the  long- 
ing of  his  soul  to  return  and  appear  before  God.  To 
the  place  which  the  Lord  their  God  had  chosen,  to 
caase  his  name  to  dwell  there,  they  brought  their  burnt- 
oft'erings  and  sacrifices,  their  tithes  and  the  heave- 
offerings  of  their  hand,  and  all  their  choice  vows  which 
they  vowed  unto  the  Lord ;  and  there  they  rejoiced 
before  the  Lord,  with  their  sons  and  daughters,  and 
men-servants  and  maid-servants,  and  the  Levite  that 
was  within  their  gates.*  What  an  interesting  assem- 
blage !  The  superiors  not  happy  at  the  expense  of 
their  inferiors, — that  indeed  none,  who  are  in  exalted 
stations,  whatever  efforts  they  may  make,  actually  can 
be.  No  man  can  trample  on  the  natural  rights  of 
those  who  are  beneath  him  in  society,  without  derang- 
ing his  own  moral  constitution,  disturbing  the  elements 
of  his  own  peace  and  enjoyment,  and  inflicting  an  in- 
jury upon  himself,  more  irreparable  than  that  which 
is  received  by  the  victim  of  his  oppression.     At  the 

*  Deut.  xii.  11,  12. 


247 

festivals  of  God's  appointment,  high  and  low,  rich  and 
poor,  masters  and  servants,  rejoiced  together ;  and  no 
assembly  elsewhere  convened  was  so  joyful,  as  "  the 
holy  flock,  the  flock  of  Jerusalem  in  her  solemn  feasts." 
"Blessed  were  the  people  that  knew  the  joyful  sound  ! 
they  walked,  O  Lord,  in  the  light  of  thy  countenance. 
In  thy  name  did  they  rejoice  all  the  day ;  and  in  thy 
righteousness  were  they  exalted."  They  were  sepa- 
rated for  the  service  of  God,  and  joyful  in  his  presence, 
as  "  a  kingdom  of  priests." 

Now,  keeping  these  facts  which  are  recorded  upon 
the  pages  of  the  Jewish  history  in  view,  we  may  ad- 
vance with  firm  and  easy  steps  to  develope  the  char- 
acter, the  work,  and  the  blessedness  of  those  whom 
Peter  designates  "a  holy  and  royal  priesthood."  Their 
illumination  in  the  knowledge  of  God  has  already  come 
under  consideration.  We  are  now  prepared  to  show — 

I.  Their  calling  to  the  service  of  God. 

That  the  Apostles  w^ere  called  to  a  work  which  was 
peculiarly  their  own,  and  in  which  they  could  have  no 
successors ;  that  the  pastors  and  teachers  are  called, 
and  qualified,  and  given  for  the  work  of  the  ministry, 
and  the  edifying  of  the  body  of  Christ,  by  Christ  him- 
self, as  the  living  presiding  head  of  the  body,  and  not 
by  any  human  authorities,  civil  or  ecclesiastical,  were 
this  the  place  for  such  a  discussion,  we  think  it  would 
not  be  difficult  to  prove.     Our  object  at  present  is  to 


248 

show,  that  whatever  offices  may  exist  in  the  Christian 
church,  and  whoever  may  be  entitled  to  sustain  them, 
there  is  no  character  of  sanctity  stamped  upon  them, 
which  is  not  common  to  the  calling  of  all  the  brethren, 
of  which  the  church  universal  is  composed. 

That,  whatever  titles,  powers,  and  virtues,  which 
were  unknown  to  the  Apostles,  men  may  have  assumed 
to  themselves  in  the  church,  any  are  actually  superior 
in  office  to  them,  will  by  no  one  be  pretended.  His 
holiness  the  pope  himself  professes  to  claim  only  equal- 
ity with  Peter.  That  the  Apostles  understood  the  na- 
ture of  their  own  office  and  of  the  ministry  generally, 
and  knew  how  to  discriminate  between  what  was  com- 
mon and  what  was  holy,  will  also  at  once  be  admitted. 
Now  it  is  a  singular  fact,  that  while  there  is  not  a  word 
about  "  holy  orders"  in  the  New  Testament,  and  the 
epithet  holy  is  but  once  or  twice  employed  to  desig- 
nate the  Apostles  themselves  ;  it  is  applied  as  the  com- 
mon designation  of  the  brethren  of  the  church.  They 
are  "  holy  brethren  ;"  "  holy  brethren,"  who  are  "  par- 
takes of  a  heavenly  calling ;"  who  are  "  saved  and 
called  with  a  holy  calling ;"  who  are  "  chosen  that  they 
should  be  holy  and  without  blame  ;"  who  are  exhorted 
in  prayer  "  to  lift  up  holy  hands ;"  "  to  present  their 
bodies  a  living  sacrifice,  holy  and  acceptable  to  God ;" 
whose  bodies  are  holy,  because  they  are  the  temple  of 
God ;  who  are  "  a  holy  priesthood."  The  persons 
who  in  any  considerable  degree  embodied  these  de- 
scriptions, could  certainly  need  no  other  character  of 


249 

sanctity  impressed  upon  them,  to  whatever  work  they 
might  be  called.     From  arnwigst  these  holy  brethren 
the  first  ministers  of  the  church  were  chosen ;  but  in- 
stead of  acquiring  a  new  character  of  sanctity,  by  vir- 
tue of  any  rites  performed  on  their  separation  to  the 
ministerial  work,  it  was  required  that  they  should  be 
already  holy ;  that  they  should  give  proof  of  their  per- 
sonal interest  and  right  to  the  designations  which  were 
applied  generally  to  the  members  of  the  church,  as  an 
essential  pre-requisite  to  their  choice  and  ordination. 
"  Lay  hands  suddenly  on  no  man,"  w^as  the  charge  of 
Paul  to  his  son  Timothy.      Know  that  a  man  is  holy 
and  qualified  for  the  work,  before  your  hands  assist  in 
setting  him  apart  to  it.     If  a  man,  before  he  enters  on 
the  ministerial  work,  is  not  already  holy,  all  the  rites 
which  men  or  angels  could  discharge  at  his  ordination, 
would  have  no  power  to  make  him  so.      If  he  is  pre- 
previously  holy,  no  rational  and  intelligent  men  will 
pretend,  with  great  formality  and  pomp  of  circum- 
stance, to  confer  that  which  is  already  possessed. — 
"  Why  look  ye  so  earnestly  upon  us,  as  though  by  our 
own  power  or  holiness  we  had  made  this  man  to 
walk  ?  was  the  question  of  Peter  in  reference  to  the 
cripple  which  had  been  healed.      In  what  language, 
were  he  to  return  to  the  world,  would  he  address 
those,  who,  by  virtue  of  power  and  holiness  which  they 
pretend  to  have  derived  from  him,  through  a  stream 
which  has  been  flowing  for  nearly  eighteen  centuries, 
undertake  to  impresss  an  indelible  character  of  sane- 


250 

tity  upon  their  fellow-men,  and  to  roll  the  stream  on- 
ward,  still  deepenmg  and  widening,  to  the  end  of  time  • 
Would  he  not,  like  Paul  and  Barnabas  on  another  oc- 
casion, rend  his  clothes,  and  run  in  amongst  them,  cry- 
ing out  and  saying.  Sirs,  why  do  ye  these  things  ?  We 
also  were  men  of  like  passions  with  others,  and 
preached  unto  you  that  ye  should  turn  from  these  van- 
ities unto  the  living  God,  and  Jesus  Christ  his  Son  ; 
who,  when  he  ascended  up  on  high,  gave  gifts,  in  rich 
variety,  to  men  ;  and  from  whom  still,  and  whom 
alone,  all  living  streams  of  ministerial  authority  and 
grace  descend.* 

*  On  the  subject  of  holy  orders,  the  following  observa- 
tions of  Dr.  Campbell  deserve  serious  consideration  : 

"  On  every  occurrence  the  pastors  had  taken  care  to 
improve  the  respect  of  the  lower  ranks,  by  widening  the 
distance  between  their  own  order  and  the  conditions  of 
their  christian  brethren  ;  and  for  this  purpose  had  early 
broached  a  distinction,  which,  in  process  of  time,  univer- 
sally prevailed,  of  the  whole  Christian  commonwealth  into 
clergy  and  laity.  The  terms  are  derived  from  two  Greek 
words  ;  x.>G]por,  lot  or  inheritance  ;  and  A<«a?,  people.  The 
plain  intention  was,  to  suggest,  that  the  former, — the 
pastors  or  clergy, — for  they  appropriated  the  term  xA>5^«?  to 
themselves,  were  selected  and  contradistinguished  from 
the  multitude,  as  being  in  the  present  world,  by  way  of 
eminence,  God's  peculiwn,  or  special  inheritance. 

"  It  is  impossible  to  conceive  a  claim,  in  appearance 
more  arrogant,  or  in  reality  worse  founded.     God  is  in- 


251 

The  holiness  of  the  true  members  of  Christ's  church, 
which  they  possess  in  common  with  those  who  are 
properly  qualified,  and  authorized  to  minister  to  them, 
is  like  that  which  was  possessed  by  those  who,  of  old, 
were  Israelites  indeed, — graciously  imparted  and  di- 
vinely sustained.  Their  calling,  though  a  holy  calling, 
is  not  according  to  their  own  works,  but  according  to 
God's  purpose  and  grace,  given  them  in  Christ  Jesus 
before  the  world  began.  Their  first  purification  from 
sin  is  derived  from  the  efficacy  of  tiie  blood  of  Christ, 
which,  applied  by  the  power  of  the  Holy  Spirit,  pur- 
deed,  in  the  Old  Testament,  said  to  be  the  inheritance  of 
the  Levites,  because  a  determined  share  of  the  sacrifices 
and  offerings,  made  to  God,  was,  in  part,  to  serve  them  in- 
stead of  an  estate  in  land,  such  as  was  given  to  each  of 
the  other  tribes.  But,  I  pray  you,  mark  the  difference  ; 
no  where  is  the  tribe  of  Levi  called  God's  inheritance, 
though  that  expression  is  repeatedly  used  of  the  whole 
nation.  Concerning  the  whole  Israelitish  nation,  Moses, 
who  was  himself  a  Levite,  says,  in  an  address  to  God, 
(Deut.  ix.  29,)  'They  are  thy  people  and  thine  inherit- 
ance, which  thou  broughtest  out  by  thy  mighty  power.' 
The  words,  in  the  Septuagint  translation,  deserve  our  par- 
ticular attention  :    oOrot  Xetog  a-ov  xut  K>Cqp!)i  (roll  ot/'s  e^yayei, 

CK  ytii  AiyuTTTov  iv  t^  It^vI  o-ov  t>)  f^eyuXt}.  The  same  per- 
sons are,  in  the  same  sentence,  declared  to  be  both  the 
>iXo(  and  the  xXrlpei.  What !  says  the  canonist,  at  once 
laymen  and  clergy  1  that  is  certainly  absurd  !  the  charac- 
ters are  incompatible !     Yet  it  did  not  then  appear  so  to 


252 

ges  the  conscience  from  dead  works,  to  serve  the  Hvino- 
God.  And  though  more  abundant  suppHes  of  spiritual 
influences  are  promised  under  the  New  Testament 
dispensation  than  were  enjoyed  under  the  Old,  a  high- 
er moral  standard  is  presented,  and  a  progressive  ad- 
vance towards  perfection  is  enjoined  ;  yet  those  Chris- 
tians who  are  the  most  enlightened  and  matured,  will 
be  ever  ready  to  adopt  the  language  of  Paul,  as  expres- 
sive of  the  estimate  which  they  form  of  their  own 
character :    "  Not  as  though  I  had  already  attained, 


Moses.  Now  would  it  be  thought  reasonable  or  just  that 
what  was  allowed  to  be  the  privilege  and  the  glory  of  every 
Israelite  under  the  more  servile  estabhshment  of  Moses, 
should,  under  the  more  liberal  dispensation  of  the  gospel, 
be  disclaimed  by  all  those  disciples  of  Jesus  who  have  not 
been  admitted  into  the  sacred  order,  which  they,  for  this 
reason,  have  called  clerical  1 

"  It  is  somewhat  extraordinary  that,  in  the  choice  of  dis- 
tinctions, which  the  church  rulers  so  soon  showed  a  dispo- 
sition to  affect,  they  should  have  paid  almost  as  little  at- 
tention to  the  style  as  they  did  to  the  spirit  and  meaning  of 
the  sacred  books. 

"  In  after  ages  they  even  improved  upon  their  predeces- 
sors. The  schoolmen  (a  modest  race,  all  clergymen) 
thought  it  was  doing  the  laymen  too  much  honour  to  de- 
rive the  name  from  Aao?,  populus.  It  suited  them  better  to 
derive  it  from  >i««5,  lapsis,  a  stone." — CampbeWs  Lectures 
on  Ecclesiastical  History,  Vol.  I.  pp.  297 — 299,  303. 


tWF 


253 


either  were  already  perfect ;  but  I  follow  after,  if  that 
I  may  apprehend  that  for  which  also  I  am  apprehend- 
ed of  Christ  Jesus."  As  our  first  coming  to  Christ  will 
be  for  an  interest  in  the  work  which  he  performs,  as 
the  atoning  sacrifice  and  interceding  priest ;  so  every 
subsequent  approach  to  him,  through  every  stage  and 
step  of  our  Christian  career,  will  regard  him  in  the 
same  character  and  office,  and  for  the  same  purpose — 
the  cleansing  of  the  soul  from  the  defilement,  which, 
dwelling  in  an  atmosphere  which  is  polluted,  it  must 
perpetually  contract.  The  exercise  of  faith  in  Christ 
as  our  priest,  necessaril)^  involving  the  acknowledg- 
ment of  sin,  and  having  for  its  object  the  obtainment 
of  pardon,  is  as  essential  a  part  of  the  Christian  re- 
ligion, as  is  the  exercise  of  love  to  God  and  man. 
Faith  is  indeed  the  root,  out  of  which  love  and  every 
other  grace  of  the  Christian  character  springs,  and  to 
whose  virtue,  though  itself  unseen,  all  the  fruits  of 
righteousness  which  adorn  the  life  must  be  ascribed. 
As  by  the  efficacy  of  Christ's  priestly  work,  brought 
into  the  heart  by  the  power  of  his  Spirit,  we  are  made 
and  kept  holy  for  God's  service  on  earth  ;  so,  by  the 
final  and  completive  act  of  its  application,  while  the 
soul  is  disentangling  itself  from  the  cumbrous  clog  of 
mortality,  is  every  remaining  vestige  of  defilement 
cleansed  away ;  and  it  awakes  in  his  likeness,  and  en- 
ters his  presence,  to  unite  in  the  fervent  ascriptions  of 
the  redeemed,  "  Unto  him  that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  and  hath  made  us 
23 


254 

kings  and  priests  unto  God  and  his  Father ;  to  him  be 
glory,  and  dominion,  for  ever  and  ever.     Amen."* 

II.  Their  access  to  the  presence  of  God. 

A  distinction  in  this  privilege  existed  under  the  law 
between  the  priests  and  the  people.  Though  into  the 
courts  of  the  people  uncircumcised  Gentiles  could  not 
enter,  and  as  compared  with  them  the  congregation  of 
the  Lord  assembled  for  his  service  was  a  kingdom  of 
priests,  yet  into  the  court  where  the  sons  of  Aaron 
ministered  the  people  might  not  enter ;  and  to  draw 
aside  the  vail,  and  pass  over  the  threshold  of  the  holi- 
est of  all  was  allowed  to  the  high  priest  only,  and  to 
him  but  once  in  a  year.  But  no  such  distinction  as 
this  exists  under  the  New  Testament  dispensation. 
No  class  of  men,  no  one  favoured  individual,  is  privi- 
leged beyond  others  in  the  mode  of  access  to  God,  in 
proximity  to  the  mercy-seat,  and  the  presence  of  his 
glory  ;  or  has  any  right  whatever,  on  the  ground  of  of- 
ficial separation,  to  say  to  another,  "  Stand  by  thyself, 
come  not  near  to  me,  for  I  am  more  holy  than  thou." 
One  new  and  living  way  of  access  is  opened,  for  all 
wh^are  willing  to  draw  nigh.  The  invitations  sup- 
pose, that  we  arc  all  equally  destitute  of  righteousness 
and  strength,  and  exhort  us  with  boldness,  inspired  by 
the  name  and  work  of  our  great  High  Priest,  to  come, 

*  Rev.  i.  5,  6. 


255 

that  we  may  obtain  mercy  and  find  grace  to  help  us 
in  time  of  need ;  and  the  same  Lord  over  all,  is  equal- 
ly nigh  unto  all  that  call  upon  him. 

The  priests  under  the  law  were  allowed  to  come 
nearer  to  God  than  the  people,  not  on  account  of  any 
superior  personal  sanctity,  which  by  descent  they  de- 
rived, for  they  needed  equally  with  the  people  the 
cleansing  virtue  of  the  daily  sacrifices  which  they  of- 
fered ;  but,  because  in  the  offering  of  those  sacrifices, 
and  the  presentation  of  the  incense  which  was  associ- 
ated with  them,  they  typified  the  work  of  Christ,  who 
is  undefiled  and  separate  from  sinners,  who  stands  as 
Mediator  between  us  and  God,  and  reconciles  us  to 
him-  When  he  entered  on  the  discharge  of  his  office, 
their  work  was  superseded  ;  and  with  the  abolition  of 
the  order  to  which  they  belonged,  and  the  desecration 
of  the  place  in  which  they  served,  was  there  an  aboli- 
tion of  all  official  distinctions  in  proximity  to  God,  and 
sanctity  in  his  service.  The  way  into  the  holiest  of  all, 
which  had  not  been  made  manifest  while  the  first  tab- 
ernacle was  standing,  was  now  laid  open,  not  to  be  the 
privileged  and  secluded  path  of  a  new  official  priest- 
hood, but  to  be  the  highway  of  the  redeemed  of  the 
Lord.  The  unclean,  whatever  official  distinctions 
they  may  wear,  cannot  pass  over  it ;  but  the  redeem- 
ed can  walk  there,  and  the  wayfaring  man,  though  a 
fool,  errs  not  therein.  The  holy  brethren,  whom  the 
Apostle  addresses  in  the  Epistle  to  the  Hebrews,  are 
exhorted  habitually  to  use  it,  in  language  which  con- 


256 

tains  an  obvious  allusion  to  the  purification  by  which 
the  high  priest  was  prepared  for  entering  the  place  of 
communion  on  the  day  of  atonement,  and  identifying 
them  in  privilege  with  him.  "  Having  therefore, 
brethren,  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus,  by  a  new  and  living  way,  which  he 
hath  consecrated  for  us  through  the  vail,  that  is  to  say, 
his  flesh ;  and  having  an  high  priest  over  the  house  of 
God  ;  let  us  draw  near  widi  a  true  heart  in  full  assur- 
ance of  faith,  having  our  hearts  sprinkled  from  an  evil 
conscience,  and  our  bodies  loashed  with  pure  u-ater."* 
The  Apostle  associates  himself  with  the  brethren,  and 
calls  them  to  a  common  participation  in  that  which  he 
felt  to  be  his  own  most  exalted  privilege.  And  those, 
who  in  their  devotional  exercises  may  accompany 
with  equal  steps  the  bold  ascent  of  the  Apostle,  and 
enter  "  into  the  holiest"  with  the  same  liberty  which 
the  Jewish  high  priest  enjoyed  on  the  day  of  his  most 
solemn  service,  may  well  be  entitled  to  the  designa- 
tion— "a  holy"  and  "  a  royal  priesthood." 

Before  the  priesthood  was  established,  and  the  tab- 
ernacle set  up,  the  whole  of  the  people  were  received 
under  the  cloud  of  glory,  which  was  the  symbol  of  the 
divinie  presence,  and  to  which,  after  the  polity  was 
settled,  and  the  tribes  fixed  in  their  inheritance,  the 
high  priest  only  might  approach.  A  remarkable  pre- 
diction, however,  was  given  by  Isaiah,  which,  while  it 

*  Heb.  X.   19—22. 


257 

threw  its  radiance  over  the  future,  borrowed  its  lan- 
guage and  kindled  its  cheering  light  from  the  past : 
"  And  the  Lord  will  create  upon  every  dwelling-place 
of  Mount  Zion,  and  upon  her  assemblies,  a  cloud  of 
smoke  by  day,  and  the  shining  of  a  flaming  tire  by 
night :  for  upon  all  the  glory  shall  be  a  defence."* 
This  prediction,  had  it  been  fuliilled  literally,  would 
have  given  to  all  who  at  the  period  to  which  it  refer- 
red, dwelt  or  assembled  on  Mount  Zion,  the  perma- 
nent enjoyment  of  the  privilege  which  was  possessed 
by  that  generation  that  was  separated  from  the  Egyp- 
tians, and  led  by  the  presence  and  power  of  divine 
glorv  into  the  wilderness.  That  it  has  hitherto  re- 
ceived no  literal  accomplishment,  will  by  all  be  ad- 
mitted. Tiiat  the  favour  and  protection  which  were 
afforded  to  the  Jews  after  their  return  from  the  cap- 
tivity of  Babylon,  and  the  rebuilding  of  Jerusalem, 
did  not  complete  the  prediction  and  exhaust  the  ful- 
ness of  the  promise,  few  will  deny.  May  we  not  then 
claim  it  as  a  part  of  the  rich  inheritance  vvliich  was 
bequeathed  by  the  prophets  of  the  New  Testament 
church  ; — as  one  of  the  exceeding  great  and  precious 
promises  which  are  yea  and  amen  in  Christ  Jesus  ? 
If  so,  it  brings  the  substance  of  what  the  Jews  posses- 
sed only  the  expressive  symbol, — the  glory  of  the  di- 
vine presence, — around  the  dwellings  and  assemblies 
of  the  spiritual  priesthood  ;  and  in  their  closets,  their 

*  Isaiah  iv.  6. 
23* 


258 

families,  and  their  sancluraries  of  public  worship,  they 
habitually  minister  before  God  with  the  liberty,  digni- 
ty, acceptance,  and  favour  which  the  high  priest  en- 
joyed, when  he  went  to  the  mercy-seat  in  the  holiest 
place.  And  thus  do  they  receive  the  fulfilment  of  an- 
other of  Isaiah's  predictions,  frequently  claimed  by  an 
official  priesthood,  but  evidently,  from  the  connexion 
in  which  it  stands,  given  to  the  church,  and  therefore 
corresponding  in  its  application  with  the  passage 
which  we  have  quoted  from  Peter, — "  But  ye  shall  be 
named  the  priests  of  the  Lord  :  men  shall  call  you  the 
ministers  of  our  God."* 

That  official  ministry  is  the  most  truly  dignified  and 
efficient,  and  gives  the  clearest  proof  of  its  divine  call 
and  appointment,  by  which  the  blessings  and  privi- 
leges of  the  common  salvation  are  most  clearly  open- 
ed for  the  instruction,  improvement,  and  consolation 
of  the  people.  Those  who  would  shut  up,  for  the  pur- 
pose of  enriching  a  privileged  order,  what  God  has 
thrown  open  for  the  supply  of  the  whole  church,  la- 
bour to  obstruct  the  path  which  leads  to  the  fountain 
of  life,  instead  of  going  forth  with  the  proclamation, 
"  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money  ;  come  ye,  buy,  and  eat ; 
yea,  come,  buy  wine  and  milk  without  money  and 
without  price."! — "  The  Spirit  and  the  bride  say, 
Come.     And  let  him  that  heareth  say,  Come.     And  let 

*  Isaiah  Ixi.  6.  |  Isaiah  Iv.   1. 


259 

him  that  is  athirst  come.    And  whosoever  will,  let  him 
take  the  water  of  life  freely."* 

III.  The  sacrifices  which  they  ofter  to  God. 

Sacrifice  and  offering  for  sin  they  have  none  to 
present,  no  command  to  provide  any,  no  acceptance 
if  they  profess  to  have  devised  any.  Christ  their  pass- 
over  has  been  sacrificed  for  them.  He,  the  Lamb  of 
God,  has  superseded  the  continual  burnt-offering.  He, 
the  great  High  Priest,  has  entered  into  the  holiest 
place  with  the  blood  of  the  one  perfect  universal  sin 
offering ;  and  those,  who  by  its  efficacy  are  cleansed 
from  their  guilt,  have  only  to  come  to  the  feast  which 
the  Lord  of  hosts  has  made  for  all  people,  bringing 
their  peace-offerings,  their  thank-offerings,  their  free- 
will offerings,  that  they  may  rejoice  together  before 
the  LorJ.     Of  these  offerings  there  are — 

The  sacrifices, — the  free-will  offerings  of  the  hand. 

"  But  to  do  good  and  to  communicate  forget  not : 
for  with  such  sacrifices  God  is  well  pleased."f  In 
some  cases  under  the  law,  the  sacrifices  were  gradu- 
ated in  their  scale  of  value,  in  order  to  meet  the  cir- 
cumstances of  those  who  were  unable  to  present  a 
costly  offering.  Thus  the  mother  of  our  Lord,  when 
he  was  presented  in  the  temple  at  her  purification,  not 

*  Rev.  xxii.   17.  |  Heb.  xiii.  16. 


260 

being  able  to  bring  the  more  expensive  sacrifice  of  a 
lamb  for  a  burnt  offering,  with  a  bird  for  the  sin-offer- 
ing, availed  herself  of  the  liberty  allowed  in  the  law, 
to  present  "  a  pair  of  turtle-doves  or  two  young 
pigeons."  He  who  was  brought  into  the  temple  as 
the  son  of  the  lowly,  has  so  graduated  the  scale  of 
free-will  offerings  in  the  gospel,  as  to  bring  them  with- 
in the  power  of  those  who  occupy  the  humblest  sta- 
tions in  society  ;  and  has  declared  their  acceptance  to 
result,  not  from  the  costliness  of  the  gift,  but  from  the 
nature  of  the  principle  by  which  the  offerer  is  influ- 
enced. That  a  spirit  of  elevating  and  expansive  lib- 
erality migiit  be  diffused  through  every  part  of  the 
Christian  church ;  that  no  invidious  distinctions  might 
obtain  ;  that  none  might  be  excluded  from  the  oppor- 
tunity of  realizing  the  truth  of  his  own  saying,  "  It  is 
more  blessed  to  give  than  to  receive  ;"  the  contribution 
of  the  widow's  two  mites  has  been  recorded  and  pub- 
lished with  commendation,  by  his  command,  while  the 
gracious  assurance  also  has  been  made,  "  That  a  cup 
of  cold  water,  given  to  a  disciple  in  the  name  of  a  dis- 
ciple, shall  not  lose  its  reward."  An  operative  faith 
in  this  declaration,  may  infuse  the  peace  and  joyful- 
ness  of  a  religious  service,  known  to  be  well  pleasing 
to  God,  into  the  daily  experience  of  every  individual 
of  which  the  church  universal  is  composed.  There 
are  ever  within  our  reach  members  of  Christ's  flock, 
who  may  be  benefited  by  some  services  which  we  are 
able  to  perform.    Let  the  cardinal  virtues  of  the  Chris- 


261 

tian  character  be  cultivated,  and  become  habitual  in 
their  exercise  ;  faith,  appropriating  the  efficacy  of  the 
atonement,  and  bringing  into  the  heart  the  peace  which 
passeth  all  understanding ;  chariLtj,  working  in  dilii^ent 
obedience  to  the  precept,  "As  ye  have  opportunity  do 
good  to  all  men,  and  especially  to  those  who  are  of 
the  household  of  faith ;"  hope,  fixed  on  the  gracious 
reward  which  the  Saviour  will  confer  when  he  will 
say,  "  Forasmuch  as  ye  did  it  unto  one  of  the  least  of 
these  my  brethren,  ye  did  it  unto  me,"  and  then  we 
may  live  in  the  enjoyment  of  a  perpetual  festival, — a 
life  of  heaven  upon  earth.  "Walking  in  the  light,  as 
God  is  in  the  light,  we  shall  have  fellowship  one  with 
another,  and  the  blood  of  Jesus  Christ  his  Son,  will 
cleanse  us  from  all  sin." 

The  Apostle  w^as  not  ashamed  to  acknowledge,  that 
he  derived  his  support  from  the  free-will  communica- 
tion, in  temporal  things,  of  those  to  whom  he  had  com- 
municated in  spiritual  things ;  and  he  dwells  with 
pleasure  on  the  fact,  because  there  was  in  it  a  devel- 
opement  of  Christian  principle,  the  sowing  of  the  seed 
w^hich  would  produce  fruit  unto  life  eternal.  "  Now, 
ye  Philippians,  know  also,  that  in  the  beginning  of  the 
gospel,  when  I  departed  from  Macedonia,  no  church 
communicated  with  me  as  concerning  giving  and  re- 
ceiving, but  ye  only.  For  even  in  Thessalonica  ye 
sent  once  and  again  unto  my  necessity.  Not  because 
I  desire  a  gift :  but  I  desire  fruit  that  may  abound  to 
your  account.     But  I  have  all,  and  abound :  I  am  full, 


262 

having  received  of  Epaphroditus  the  things  which  were 
sent  from  you,  an  odour  of  a  sweet  smell,  a  sacrifice 
acceptable,  well  pleasing  to  God."*  It  is  true,  that 
some  of  the  churches  were  deficient  in  the  presenta- 
tion of  these  sacrifices,  but  in  what  way  did  the  Apostle 
endeavour  to  correct  the  evil  ?  Not  by  recommend- 
ing compulsory  measures,  which  supersede  the  neces- 
sity of  religious  principle,  which  prevent  its  growth, 
and  make  it  wither  at  the  root ;  but  by  stating  such 
considerations  as  were  adapted  to  work  on  Christian 
motives,  and  call  them  into  vigorous,  but  voluntary 
exercise.  "  Have  we  not  power  to  eat  and  to  drink  ? 
Have  we  not  power  to  lead  about  a  sister,  a  wife,  as 
well  as  other  Apostles,  and  as  the  brethren  of  the 
Lord,  and  Cephas  ?  Or  I  only  and  Barnabas,  have 
not  we  power  to  forbear  working  ?  Who  goeth  a  war- 
fare any  time  at  his  own  charges?  Who  planteth  a 
vineyard,  and  eateth  not  of  the  fruit  thereof?  or  who 
feedeth  a  flock,  and  eateth  not  of  the  milk  of  the  flock? 
Say  I  these  things  as  a  man  ?  or  saith  not  the  law  the 
same  also  ?  For  it  is  written  in  the  law  of  Moses, 
Thou  shalt  not  muzzle  the  mouth  of  the  ox  that  tread- 
eth  out  the  corn.  Doth  God  take  care  for  oxen  1  or 
saith  he  it  altogether  for  our  sakes  ?  For  our  sakes, 
no  doubt,  this  is  written :  that  he  that  ploweth  should 
plow  in  hope ;  and  that  he  that  thresheth  in  hope  should 
be  partaker  of  his  hope.     If  we  have  sown  unto  you 

*  Phil.  iv.  15^18. 


263 

spiritual  things,  is  it  a  great  thing  if  we  shall  reap  your 
carnal  things  ?  If  others  be  partakers  of  this  power 
over  you,  are  not  we  rather  ^  Nevertheless  we  have 
not  used  this  power;  but  suffer  ail  things,  lest  we 
should  hinder  the  gospel  of  Christ.  Do  ye  not  know 
that  they  which  minister  about  holy  things  live  of  the 
things  of  the  temple  ?  and  they  which  wait  at  the  altar 
are  partakers  with  the  altar  ?  Even  so  hath  the  Lord 
ordained  that  they  which  preach  the  gospel  should 
live  of  the  gospel.  But  I  have  used  none  of  these 
things :  neither  have  I  written  these  things,  that  it 
should  be  so  done  unto  me :  for  it  were  better  for  me 
to  die,  than  that  any  man  should  make  my  glorying 
void."*  It  may  be  safely  affirmed,  that  he,  who  would 
not  employ  his  apostolic  power,  which  was  spiritual  in 
its  character,  to  secure  his  own  temporal  supply,  would 
never  have  sanctioned  an  application  to  the  civil  pow- 
er, whose  weapons  are  carnal,  for  a  general  and  com- 
pulsory ministerial  provision  ; — that  he,  who  drew  so 
broad  a  distinction  between  serving  at  the  altar  and 
preaching  the  gospel,  would  never  have  allowed  in 
ministers  of  the  gospel,  the  Jewish  pretensions  of  a 
right  to  tithes  ; — that  he,  who  exhorted  his  son  Timo- 
thy to  "endure  hardness  as  a  good  soldier  of  Jesus 
Christ,"  would  never  have  committed  a  mistake  like 
that  into  which  Hannibal  fell,  and  have  suffered  the 
army  of  the  cross  to  quarter  where  sloth  might  be  in- 

*  1  Cor.  ix.  4 — 15. 


264 

dulged,  and  its  moral  strength  be  enfeebled; — that 
he,  who  was  so  concerned  for  the  clear  manifesta- 
tion of  the  truth  to  men's  consciences,  would  never 
have  approved  a  system,  which,  by  alluring  men  who 
know  not  the  truth  into  the  office  of  the  ministry,  ope- 
rates as  an  authorized  bounty  upon  formality,  worldly- 
mindedness,  and  error ; — that  he,  who  so  scrupulously 
avoided  doing  any  thing  that  might  "hinder  the  gospel," 
would  never  have  countenanced  those  exactions  of  the 
unrighteous  mammon,  which  neutralize  the  efficacy  of 
the  best  instructions,  alienate  the  hearts  of  the  people, 
confirm  the  prejudices  of  unbelievers,  and  convey  the 
morbid  infection  which  corrupts  and  paralyses  the 
vital  energy  of  the  church.  "  Let  him  that  is  taught  in 
the  w'ord  communicate  to  him  that  teacheth  in  all  good 
things."*  This,  in  reference  to  ministerial  support,  is 
the  apostolic  precept,  clear,  definite,  binding  upon  the 
conscience,  and  comprising  the  substance  of  all  which 
the  New  Testament  contains  upon  the  subject.  It  is  a 
precept,  too,  which  is  strictly  consonant  with  every 
dictate  of  reason  and  principle  of  equity ;  but  then,  it 
is  as  much  beyond  the  province  of  human  legislatures, 
and  their  power,  properly  to  enforce,  as  is  the  precept, 
"  Whatsoever  ye  would  that  men  should  do  unto  you, 
that  do  ye  also  unto  them."  The  effort,  however,  has 
been  made,  and  the  principles  on  which  the  legislation 
has  proceeded,  as  well  as  the  results  which  have  fol- 
lowed, deserve  to  be  noticed. 

*  Gal.  vi.  6. 


265 

In  acts  of  legislation,  the  object  of  which  was  to 
provide  for  the  temporal  support  of  those  who,  by  of- 
fice, were  bound  to  be  teachers  to  their  fellow-men, 
and  where,  consequently,  every  step  should  have  been 
clear  as  the  light,  and  settled  on  principles  unshaken 
as  the  rock ;  two  essential  mistakes  were  made,  either 
of  which,  so  far  as  Christianity  is  concerned,  vitiates 
the  whole  proceeding.  The  provision  was  made  for 
them  on  the  Jewish  model,  in  a  character  and  office 
which  they  had  no  right  to  sustain  ;  as  priests,  who, 
having  a  work  to  perform  similar  to  that  which  was 
discharged  by  those  who  officiated  in  the  Jewish  tem- 
ple, were  entitled  to  the  same  kind  of  support.  And 
th'jn,  besides  that  ths  precedent  which  was  followed 
had  no  authority  whatever  in  the  case  to  which  it  was 
applied,  there  was  a  serious  departure  from  the  prece- 
dent itself,  in  the  power  that  was  given  to  enforce  the 
payment  of  tithes  by  legal  prosecution,  and  civil  pen- 
alties. Under  the  legal  Jewish  dispensation,  there  was 
nothing  between  the  offerer  and  receiver,  but  the  plain 
and  explicit  command  of  God  :  so  that  the  payment  was 
purely  a  religious  service.  Under  the  more  liberal  and 
spiritual  Christian  dispensation,  there  is  between  the 
people  and  the  priest,  as  a  substitute  for  the  command 
of  God,  all  the  power  and  authority  of  the  secular 
arm,  and  that  arm  employed  under  ecclesiastical  di- 
rection, for  the  laudable  purpose  of  binding  a  Jewish 
burden  upon  Christian  shoulders,  and  for  converting 
that  which,  among  the  Jews,  was  a  religious  duty,  in- 
24 


266 

to  a  matter  of  mere  civil  obligation  and  commercial 
arrangement ;  frequently  grievous  to  one  party  con- 
cerned in  the  transaction,  and  not  seldom  morally  in- 
jurious to  the  other. 

The  results  which  have  followed  have  been  as  un- 
happy, as  the  principles  on  which  the  legislation  pro- 
ceeded were  unsound.     The  tithe,  instead  of  the  ser- 
vice, has  too  commonly  been  the  inducement  to  seek 
"  holy  orders  ;"  and  they  have  been  obtained  by  many, 
whom    "schools   dismissed    and   colleges,   untaught" 
themselves  in  the  word,  and  who,  consequently,  were 
totally  incompetent  to  teach  others.     In  many  cases, 
where  the  good  things  exacted  have  been  sufficient  to 
support  the  receiver  in  affluence,  and  where,  conse- 
quently, on   all  the  principles    of    equity,    the  most 
strenuous  efforts  should  have  been  made,  and  the  most 
entire  devotedness  have  been  displayed,  he  has  not 
given  himself  the  trouble  to  attempt  to  teach  the  con- 
tributors, but  has  devolved  the  work,  with  a  small  pit- 
tance of  the    hire,  upon  the  hands  of  a  substitute. 
Where  any  of  the  people,  unable  to  find  in  the  instruc- 
tions of  the  establishment  that  which  their  spiritual 
wants  required,  or  conscientiously  difl^ering  from  its 
constitution  and  forms,  have  left  its  communion,  and 
have  chosen  pastors  of  their  own,  to  whom  they  cheer- 
fully render  their  voluntary  offerings ;  though  they  re- 
ceive no  teaching  in  the  word  from  the  legalized  in- 
cumbent or  his  substitute,  yet  is  every  ecclesiastical 
exaction  enforced,  from  the  golden  fieece  down  to  the 


267 

Easter  pence  ;  not,  it  is  true,  because  the   clergyman 
for  the  time   being  is  mercenary,  but  because  he  is 
bound   in  conscience   to   allow   the   revenues  of  the 
church  to  suffer  no  damage.     But,  perhaps,  the  most 
serious  injury  of  the  whole,  and  which  most  deeply  af- 
fects the  general  interests  of  Christianity,  is,  that  too 
many  of  those  who  remain  in  the  establishment,  tran- 
quilly conclude,  that  the  state  has  provided  them  with 
a  religion,  and  secured  its  ample  support,  and  that  to 
interest  themselves  about  its  nature,  or  make  any  ef- 
forts for  its  extension,  is,  on  their  parts,  altogether  un- 
required  and  unnecessary.      These   may   be  unwel- 
come, but  they  are  not  exaggerated  facts.     In  what 
way  the  injustice  and  opprobrium  which  they  involve 
are  to  be  remedied,  it  may  not  be  easy,  while  the  in- 
fluential part  of  the  clergy  are  more  concerned  for  the 
wealth  than  for  the  character  and  spiritual  efficiency 
of  the  church,  to  show.     A  ministry  truly  apostolic  in 
its  principles  and  spirit,  would  effectuate  a  remedy  at 
once,  v/ould  spontaneously  withdraw  its  reliance  for 
support  upon  the  strength  of  the  secular  arm,  and  safe- 
ly trust  to  the  providence  of  God,  and  the  grateful  and 
affectionate  liberality  of  those  to  whom  they  minister. 
He  who  labours  would  then  receive  the  reward  ;  there 
would  be  opportunity  afforded  for  religious  principle 
to  develope  itself;  and   pastor  and   people   mutually 
and  freely  reciprocating  each  to  tlie  other  its  own  pe- 
culiar good,  might  rejoice  together  before  the  Lord  in 
the  [iresent  enjoyment  of  his  goodness,  and  the  antici- 
pation of  their  mutual  reward. 


'268 

That  there  is  more  activity  and  vigour  in  those  re- 
ligious communities  in  our  country  which  are  unen- 
dowed, than  there  is  in  that  which  enjoys  the  patron- 
age of  the  state ;  that  the  former,  with  all  their  appa- 
rent disadvantages,  thrive,  while  the  latter,  with  its 
powerful  monopoly  of  learning,  wealth,  and  secular 
distinctions,  is  yearly  decaying  in  its  strength  and  in- 
fluence, cannot  be  denied.  In  producing  these  oppo- 
site and  paradoxical  results,  there  are  doubtless  seve- 
ral causes  which  concur  ;  but  may  not  one  of  the  prin- 
cipal reasons  be,  that  there  is  not  in  the  Episcopal 
communion,  on  account  of  its  being  endowed  by  the 
state,  any  necessity  for  awakening  the  dormant  ener- 
gies of  its  members,  and  enlisting,  for  the  support  and 
extension  of  the  system,  those  feelings  of  interest  and 
watchful  care  which  arc  called  forth  when  voluntary 
pecuniary  support  has  been  rendered  ?  When  an  in- 
dividual has  become  a  voluntary  contributor  to  any 
religious  object,  it  subsequently  assumes  an  import- 
ance in  his  estimation,  which  it  did  not  before  possess ; 
and  so  long  as  it  commends  itself  to  his  judgment,  will 
have  a  hold  upon  his  feelings  which  it  could  in  no 
other  way  obtain.  There  is  a  twofold  security  enjoy- 
ed in  those  religious  communities  which  are  supported 
by  voluntary  contribution,  that  more  than  counterbal- 
ances all  the  disadvantages,  which,  in  other  respects, 
they  may  sustain  ; — a  security  against  corruption,  the 
suspicion  of  the  existence  of  which  is  sufficient  to 
withdraw  the  resources,  by  which  only  it  could  be 


2G9 

fed  ; — a  security,  while  uncorrupted,  of  the  hearts  and 
energies,  as  well  as  names  and  persons,  of  those  who 
unite  in  its  support.     Those  would  prove  themselves 
the  best  friends  of  the  Episcopal  church,  who  would 
endeavour  to  extricate    her  from  that  ahiance,  and 
withdraw  her  from  those  endowments  which  secular- 
ize her  spirit,  fetter  her  liberty,  and  weaken  her  moral 
strength.      Episcopacy    maintains   itself  in    Scotland 
amid  the  indignant  recollections  and  inveterate  preju- 
dices of  the  people,  and  under  the  jealous  discounten- 
ance of  the  authorities  in  the  state.     In  republican 
America,  an  ungenial  climate,  where,  like  every  other 
religious  system,  it  is  unfettered  and  uncontaminated 
by  political  interference,  it  is  said  to  flourish  and  in- 
crease.    It  is  only  in  England,   its   native  soil    and 
friendly  atmosphere,  where  wealth,  learning,  antiqui- 
ty, the  deeply-rooteJ  prejudices  of  hereditary  habits, 
rank,  and  royalty  are  on  its  side, — where   it  lifts  its 
mitred  head  in  courts  and  parliaments,  that  it  withers 
and  decays.     And  why  1     Chiefly,  because    in    op- 
position to  the  genius  of  the  gospel,  to  the  principles 
of  equity,  to  the  common  sense  of  those  who,  freed 
from  the  shackles  of  interest  or  prejudice,  think  upon 
the  question  for  themselves,  it  is  supported  by  com- 
pulsory exactions,  which  cannot  but  be   offensive  to 
the  multitudes  which  are  beyond  its  pale  ;  and  which 
operate  rather  as  a  narcotic  than  a  stimulant  on  those 
who  remain  within. 
When  the  fountain  of  Christian  liberality  has  been 
24* 


270 

once  fairly  opened,  not  only  are  its  streams  more  pure 
and  fertilizing  than  are  those  which  move  only  as  they 
are  forced ;  but  they  flow  also  more  rapidly  and  ex- 
tensively abroad.  It  deserves  to  be  mentioned,  that 
during  the  past  year,  (1828-9,)  by  those  denominations 
of  Christians  which  support  their  own  varied  and  nu- 
merous institutions  at  home,  and  contribute  with  others 
their  share  towards  the  maintenance  of  the  religion  of 
the  state,  90,010/.  were  expended  in  missionary  exer- 
tions among  the  heathen ;  while  during  the  same  pe- 
riod, and  for  the  same  purposes,  that  denomination, 
which  certainly  comprises  the  wealth  of  the  country, 
and  towards  whose  religious  instruction  the  less  afflu- 
ent dissenters  are  compelled  to  pay,  the  sum  expended 
was  67,528/.*  Is  it  for  the  honour, — can  it  be  for  the 
advantage  of  episcopacy,  as  a  religious  system,  that 
things  should  continue  as  (hey  are?  Surely  those 
whose  love  to  episcopacy  is  founded  in  religious  prin- 
ciple, and  among  whom  are  many  as  truly  excellent,  as 
honourable,  as  liberal,  as  devoted,  as  ever  it  was  the 
happiness  of  any  church  to  include  in  her  communion, 
will  exert   themselves   to   redeem  it   from  the  ruin, 

*  There  are  certain  societies  which  are  supported  in 
common  by  Churchmen  and  Dissenters,  as  the  British  and 
Foreign  Bible  Society ;  the  British  and  Foreign  School 
Society  ;  the  Rehgious  Book  and  Tract  Societies  ;  from 
these  delightful  specimens  of  Christian  co-operation,  we 
can  derive  but  little  light  to  assist  us  in  our  present  obser- 


271 

which,  if  left  to  the  short-sighted  policy  of  those  whose 
attachment  is  founded  only  in  a  love  to  secular  advan- 
tages, must  inevitably  befal.  How  much  might  be  ac- 
complished for  the  true  interests  of  episcopacy,  for  the 
union  of  the  various  departments  of  the  holy  catholic 
church,  for  the  general  interests  of  Christianity  at  home 

vations.  Let  us,  however,  turn  to  the  distinct  efforts  made 
by  each  great  body  for  the  diffusion  of  Christianity  abroad, 
as  affording  data  for  comparison. 

EPISCOPAL    MISSIOMARY    SOCIETIES. 

Sums  acluallij  subscribed  in  ike  United  Kingdom  for  1828-9 

£      s.     d. 
Society  for  promoting  Christian  Knowledge — 

Foreign  objects 9,208     9     5 

Society  for  Propagating  the  Gospel  .  .  6,239  10  5. 
Church  Missionary  Society 52,080   19     1 


£67,525  18   11 


DISSENTING    MISSIONARY    SOCIETIES. 

Sums  aclualbj  subscribed  in  the  United  Kingdom  for  1828-9 

£  s.  d. 

Wesleyan  Methodists 41,846  12  10 

London  Missionary  Society     ....     37,207  0  6 

Particular  Baptist  Missionary  Society     .       9,305  10  2 

General  Baptist  ditto 1,651  1  6 


de90,010     5    -0 


Supplement  to  Cong.  Mag.  1829. 


272 

and  abroad,  if,  renouncing  the  alliance  by  whigh  it  is 
fettered,  the  endowments  by  which  it  is  secularized, 
and  the  uncharitable  assumptions  by  which  it  is  dis- 
honoured, the  Church  of  England  became  entirely 
Protestant  in  its  character,  and  the  resources  of  wealth, 
learning,  and  piety,  which  it  includes,  were  brought 
under  the  operation  of  the  same  vigorous,  because  vol- 
untary and  popular  principles,  which  obtain  in  other 
communions.  Let  it  be  remembered,  that  not  only  in 
the  apostolic  age,  but  for  the  first  three  centuries,  the 
Christian  ministry  was  supported,  and  the  Christian 
church  extended,  by  the  voluntary  sacrifices  of  the 
hand  ;  that  Christian  principle,  where  it  is  the  object 
of  the  ministry  to  cherish  and  nurture  it,  still  developes 
itself  in  the  same  way,  and  for  the  same  purposes ; 
and  that  the  fruit  produced  abounds  to  the  account  of 
those  by  whom  it  is  brought  forth. 

There  are  the  sacrifices  of  the  lip. 

"  By  him  (Christ)  therefore  let  us  offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit  of  our 
lips  giving  thanks  to  his  name,"*  And  when  the 
ground  of  acccj)tance  is  understood,  and  we  enjoy 
peace  with  God  by  the  blood  of  the  cross,  coming  to 
it  as  the  one  spiritual  altar,-\  of  the  virtue  of  whose 
perfect  sacrifice  all  Christians  partake,  and  by  which 

*  Heb.  xiii.  15.  t  Heb.  xiii.  10. 


273 

all  the  oblations  that  they  present  are  hallowed  for 
their  own  enjoyment  and  God's  complacent  regard ; 
they  may  rejoice  evermore,  and  in  every  thing  give 
thanks.  In  this  way,  the  sacrifices  of  the  Christian 
church  become  as  much  more  frequent  and  numerous 
as  they  are  more  spiritual,  than  those  which  were  of- 
fered under  the  law.  The  prayers  of  each  individual 
member  of  the  church  "  are  set  forth  before  God  as 
incense,  and  the  lifting  up  of  the  hands  as  the  evening 
sacrifice."  And  thus,  in  proportion  as  the  Christian 
church  extends  its  boundaries,  the  pi-ediction  of  Mal- 
achi  receives  its  accomplishment.  "  For  from  the  rising 
of  the  sun  even  unto  the  going  down  of  the  same  my 
name  shall  be  great  among  the  Gentiles  ;  and  in  every 
place  incense  shall  be  offered  unto  my  name,  and  a 
pure  offering ;  for  my  name  shall  be  great  among  the 
heathen,  saith  the  Lord  of  hosts,"*  And  at  length  the 
world,  filled  with  the  knowledge  of  the  Lord,  will  be- 
come as  God's  holy  mountain  of  Jerusalem,  where 
only  sacrifices  could  at  one  time  be  offered  :  in  it  no 
hurting  or  destroying,  but  all  its  nations,  tribes,  and 
families  approaching  the  one  christian  altar,  the  cross, 
and  abiding  under  tlie  shadow  of  the  divine  presence, 
shall  minister  before  their  common  God  and  Father,  a 
holy  priesthood  ;  giving  thanks  always  for  all  things  in 
the  name  of  the  Lord  Jesus,  presenting  spiritual  sacri- 
fices acceptable  to  God  by  him.    Who,  with  the  pros- 

*  Mai.  i.  11. 


274 

pect  of  the  pleasing  scene  before  him,  can  refrain  from 
lifting  up  his  heart  in  fervent  prayer  to  God,  and  em- 
ploying the  language  prepared  by  the  pen  of  inspira- 
tion for  our  use,  and  referring  to  the  consummation  so 
devoutly  to  be  wished  ;  "  God  be  merciful  unto  us,  and 
bless  us,  and  cause  his  face  to  shine  upon  us,  that  thy 
name  may  be  known  upon  earth,  thy  saving  health 
among  all  nations.  Let  the  people  praise  thee,  O  God, 
let  all  the  people  praise  thee  ;  O  let  the  nations  be  glad 
and  sing  for  joy,  for  thou  shalt  judge  the  people  right- 
eously, and  govern  the  nations  upon  earth.  Let  the 
people  praise  thee,  O  God,  let  all  the  people  praise 
thee  ;  then  shall  the  earth  yield  her  increase,  and  God 
even  our  own  God  shall  bless  us.  God  shall  bless  us, 
and  all  the  ends  of  the  earth  shall  fear  him." 

God,  before  whom  the  holy  priesthood  now  minis- 
ters, separated  to  his  service,  and  touching  no  unclean 
thing,  acknowledges  and  regards  them  as  the  children 
of  his  family,  sends  his  Spirit  into  their  hearts,  as  the 
spirit  of  adoption,  promises  them  an  inheritance  and 
crown  of  glory,  calls  them  heirs  of  God,  and  joint-heirs 
with  Christ ;  and  thus  a  character  is  impressed  upon 
them,  unknown  to  the  Jewish  people,  or  the  Jewish 
priests ;  they  are  a  royal  priesthood,  a  holy  nation,  a 
peculiar  people,  showing  forth  his  praise,  who  has  call- 
ed them  out  of  darkness  into  his  marvellous  light.  In 
this  way  are  they  training  on  earth  for  the  ministrations 
of  the  celestial  temple,  the  worship  presented  in  which 
was  opened  to  the  wondering  eyes  and  ravished  ears 


275 

of  the  beloved  disciple  ;  "  And  they  sung  a  new  song, 
saying,  Thou  art  worthy  to  take  the  book,  and  to  open 
the  seals  thereof;  for  thou  wast  slain,  and  hast  redeem- 
ed us  to  God  by  thy  blood  out  of  every  kindred,  and 
tongue,  and  people,  and  nation ;  and  hast  made  us  unto 
our  God  kings  and  priests :  and  we  shall  reign  on  the 
earth."* 

We  have  now  reached  the  close  of  our  subject,  and 
are  prepared  to  contemplate  the  harmony  of  its  parts, 
and  to  estimate  the  amount  of  their  consolidated 
strength.  We  have  seen,  that  Levitical  terms  are  ne- 
ver employed  to  describe  the  privileges  or  work  of  the 
Christian  ministry,  and  consequently  that  all  the  pre- 
tensions of  those  who  profess  to  discharge  the  func- 
tions of  an  official  priesthood  in  the  Christian  church, 
are  totally  unauthorized,  and  nugatory;  that  their 
work  is  incongruous  with  the  Christian  dispensation, 
and  incompatible  with  the  character  of  those  who  are 
completely  qualified  to  teach  what  that  dispensation 
really  is.  We  have  seen  that  Christ  has  embodied  in 
his  work  the  types  which  were  presented  in  the  office 
and  ritual  of  the  Old  Testament  priesthood  ;  that  he 
has  entered,  as  the  exclusive  Priest  of  the  New  Testa- 
ment dispensation,  into  the  true  temple,  which,  because 
it  is  in  heaven,  can  never  be  desecrated,  nor  its  service 
be  at  any  time  suspended ;  that  in  his  work  there  is 

*  Rev.  V.  9,  10. 


276 

found  the  completeness  and  perpetuity,  the  universal 
and  unfailing  efficacy,  which  the  possession  of  divine 
perfections  must  necessarily  impart.     We  have  seen, 
that  all  those  who  come  to  God  for  spiritual  blessings 
by   him,   whatever  minor    differences    may    prevail 
amongst  them,  or  by  whatever  instnjmentality  they 
have  been  brought  where   peace   and  reconciliation 
are  enjoyed  ;  become  themselves,  in  the  same  respects 
as   the   Jews,   when   obedient,   were   a  kingdom   of 
priests,  a  holy  priesthood.     Their  coming  to  God  by 
Jesus  Christ  is  the  result  of  their  being  enlightened  in 
the  knowledge  of  him  ;  is  followed  by  the  application 
of  the  blood  which  cleanseth  them  from  sin  ;  the  effii- 
sion  of  the  spiritual  influence  which  sanctifies  and  sep- 
arates for  God's  service  ;  the  acceptance  of  the  spiri- 
tual sacrifices  which  in  that  service  are  presented  ;  the 
liberty  to  come  with  them  into  the  holiest ;  and  to  re- 
joice while  offering  them  in  the  overshadowing  glory 
of  the  divine  presence.    So  that  while  Levitical  terms 
are  not  employed  to  describe  the  privileges  and  work 
of  the  Christian  ministry,  they  are  explicitly  and  re- 
peatedly employed   to   describe   the   privileges    and 
work  of  the  Christian  people.     By  them,  in  common 
with  their  ministers,  are  pi-csented  the  sacrifices  of  the 
lip.     By  them,  and  amongst  other  purposes  for  the 
temporal  support  of  their  ministers,  are  presented  the 
sacrifices  of  the  hand  ;  while  they  are  recognized  as 
the  substantial  body  of  the  church,  and  are  regarded, 
watched  over,  and  fed,  with  the  sincere  milk  of  the 


277 

word,  not  for  filthy  lucre's  sake,  but  because  they  are 
the  flock  which  Christ  hath  purchased  by  his  own  most 
precious  blood. 

Let  it  not  be  supposed,  that  we  wish  to  depreciate 
the  value  of  the  Christian  ministry.  That  is  in  fact 
the  result  of  1  he  short-sighted  policy  of  those  who 
claim  for  it  what  God  has  not  given,  and  endeavour 
to  exalt  its  titles  and  dignities  on  the  desecration  of 
what  is  called  the  laity.  They  have  so  far  lowered  its 
intellectual  character,  as  to  make  it  the  snug  conveni- 
ence, and  comfortable  shelter,  of  that  son  in  the  fami- 
ly of  whose  advancement  in  any  other  profession  no 
hope  can  be  entertained.  They  have  so  far  lowered 
its  moral  character,  as  to  make  it  the  scorn  of  the  in- 
fidel, and  the  jest  of  the  profane.  The  work  of  the 
Christian  ministry  is  the  most  important  and  dignified 
which  can  be  entrusted  to  mortal  hands ;  because  it  is 
the  instrumentality  by  which  those  who  compose  the 
holy  and  royal  priesthood  are  called  from  darkness  to 
light,  are  formed  a  peculiar  people,  are  taught  and  in- 
cited to  offer  spiritual  sacrifices,  and  be  zealous  of 
good  works.  By  how  much  the  privileges  of  the  peo- 
ple are  exalted,  by  so  much  must  the  mind  of  him 
who  is  to  unfold  those  privileges  be  enriched  and  ex- 
panded. The  ritual  service  of  the  priest  is  a  mere 
bodily  exercise,  for  the  discharge  of  which  corporeal 
faculties  only  are  required  ;  the  office  of  the  ministry 
requires  those  which  are  intellectual,  moral,  and  spirit- 
25 


278 

ual,  in  all  their  concentration  and  vigour.  For  the 
work  of  a  priest,  an  acquaintance  with  missals  and 
pontificals  only  is  essential ;  for  the  work  of  the  min- 
istry, there  must  be  a  familiar  acquaintance  with  the 
word  of  God,  an  illumination  of  the  mind  in  the  knowl- 
edge of  Christ,  a  determination  to  glory  only  in  his 
cross.  For  a  priest,  it  is  sufficient  that  he  be  able  to 
read  the  forms  which  are  prepared  to  his  hand  ;  a  min- 
ister must  be  able  and  apt  to  teach.  A  priest  may  be 
easily  trained  for  the  perfect  performance  of  his  func- 
tions before  he  enters  on  their  discharge,  and  in  the 
beaten  track  of  his  prescribed  ceremonial  engage- 
ments, no  subsequent  improvement  can  be  displayed  ; 
a  minister  must  diligently  cultivate  every  faculty  with 
which  he  is  endowed,  and  improve  every  advantage 
that  is  within  his  reach  ;  must  "give  himself  wholly  to 
his  work,  that  his  profiting  may  appear  unto  all."  The 
work  to  which  he  is  called,  is  not  the  establishing  of 
the  prerogatives  and  privileges  of  his  own  order,  but 
the  exhibition  of  the  grace  and  glory  of  Christ.  He  is 
to  preach  Christ,  warning  every  man,  and  teaching 
every  man  in  all  wisdom,  that  he  may  present  every 
man  perfect  in  Christ  Jesus.  The  true  dignity  of  the 
ministry  is  seen,  not  in  the  splendid  orders,  vestments, 
and  emoluments  of  a  hierarchy  ;  but  in  the  moral  ele- 
vation of  an  instructed,  enlightened,  and  holy  people. 
"  For  what  is  our  hope,  or  joy,  or  crown  of  rejoicing?" 
asks  the  Apostle,  when  writing  to  the  Tiiessalonians  ; 
"  are  not  even  ye,  in  the  presence  of  the  Lord  Jesus, 


279 

and  at  his  coming  ?  for  ye  are  our  glory  and  our  joy." 
Those,  who  in  this  spirit  labour  to  instruct  and  im- 
prove the  people  of  tiieir  pastoral  charge,  preaching 
the  word,  and  being  instant  in  season  and  out  of  sea- 
son, make  full  proof  of  their  ministry,  have  with  them 
the  promised  presence  and  blessing  of  the  great  Head 
of  the  church,  and  when  he,  the  chief  Shepherd,  shall 
appear,  will  receive  a  crown  of  glory,  which  fadeth 
not  away.     A  reference  to  that  day,  in  which  the  dis- 
tinctions and  emoluments  now  associated  with  the  of- 
fices that  men  sustain,  will  have  departed,  and  the  re- 
sponsibility which  they  involved  only  will  appear;    in 
which  the  mitre  and  the  diadem  will  be  consumed, 
and  it  will  be  known  who  wore  them  only  by  the  ac- 
count they  will  be  required  to  give  to  him  who  is  Lord 
of  all ;  in  which  some  will  awake  to  everlasting  life, 
and  some  to  shame  and  everlasting  contempt ;  a  refer- 
ence to   that  day  dissipates  the  illusions  that  collect 
around  us  in  the  earthly  atmosphere  in  which  at  pres- 
ent we  dwell ;  and  conscience,  if  its  voice  be  listened 
to,  admonishes  us  of  the  fact,  that  it  is  what  is  moral 
and  spiritual,  self-denying  and  laborious,  not  what  is 
merely  ritual,  and  official,  and  dignified  in  the  eyes  of 
our  fellow-men,  which  will  bear  the  scrutiny,  and  re- 
ceive the  public  approval  of  the  righteous  and  infalli- 
ble Judge.    "  They  that  be  wise,"  as  he  was  who  said, 
"  yea,  doubtless,  and  I  count  all  things  but  loss  for  the 
excellency   of  the    knowledge   of    Christ   Jesus    my 
Lord,"  "  shall  shine  as  the  brightness  of  the  finna- 


280 

ment,  and  they  that  turn  many  to  righteousness  as  the 
stars  for  ever  and  ever."  To  bear  the  scrutiny  of  that 
day,  the  ministerial  work  must  not  only  rest  upon^the 
right  foundation,  but  its  superstructure  also  must  be 
composed  of  approved  materials.  "  For  we  are  la- 
bourers together  with  God  :  ye  are  God's  husbandry, 
ye  are  God's  building.  According  to  the  grace  of 
God  which  is  given  unto  me,  as  a  wise  master-builder, 
I  have  laid  the  foundation,  and  another  buildeth  there- 
on. But  let  every  man  take  heed  how  he  buildeth 
thereupon.  For  other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Jesus  Christ.  Now  if  any 
man  build  upon  this  foundation  gold,  silver,  precious 
stones,  wood,  hay,  stubble  ;  every  man's  work  shall  be 
made  manifest :  for  the  day  shall  declare  it,  because 
it  shall  be  revealed  by  fire  ;  and  the  fire  shall  try  every 
man's  work  of  what  sort  it  is.  If  any  man's  work 
abide,  which  he  hath  built  thereupon,  he  shall  receive 
a  reward.  If  any  man's  work  shall  be  burned,  he  shall 
suffer  loss :  but  he  himself  shall  be  saved ;  yet  so  as 
by  fire."* 

As  we  have  no  wish  to  depreciate  the  value  of  the 
Christian  ministry,  so  neither  have  we  any  desire  to 
increase,  or  encourage  uncharitable  divisions  in  the 
church.  The  principles  which  we  have  advocated, 
are  those  which  make  for  peace  :  and  holding  which, 
while  we  walk  in  the  clear  light  of  truth,  and  the  en- 

*   1    Cor.   iii.   9—15. 


231 

joyment  of  the  liberty  wherewith  Christ  has  made  us 
free,  we  may  look  around  us  in  the  exercise  of  the  most 
fervent  and  expansive  charity.  Where  the  truth  as  it 
is  in  Jesus  is  held,  charity  cannot  be  confined  within 
the  narrow  boundaries  of  any  section  of  the  Christian 
community,  but  will  be  extended  to  the  whole  catholic 
church.  That  church  is  composed,  not  restrictively  of 
those  only  who  adopt  certain  ceremonial  observances, 
for  which  there  is  no  prescription  in  the  word  of  God, 
and  who  wear  the  livery  of  an  outward  uniformity ; 
but  of  all  those,  wherever  they  are  found,  and  by  what- 
ever name  they  may  be  called,  who  are  taught  of  God 
to  rely  on  one  atonement,  to  approach  him  as  their 
reconciled  Father,  through  one  Mediator,  to  separate 
themselves  from  whatever  is  sinful  in  the  world,  for 
his  service,  and  to  present  spiritual  sacrifices  accepta- 
ble to  him  through  Jesus  Christ.  Those  wlio  hold 
other  principles  may  say,  Grace  be  with  all  those  who 
love  and  adopt  our  venerable  forms  and  rituals  ;  we 
say,  yea  rather,  "  Grace  be  with  all  them  who  love  our 
Lord  Jesus  Christ  in  sincerity."  Those  who  hold  other 
principles,  may  promise  peace  and  safety  to  all  who 
participate  in  the  efficacy  of  the  sacraments  which 
they  administer ;  we  conclude  that  grace  and  peace, 
from  God  our  Father  and  the  Lord  Jesus  Christ,  will 
be  with  all  that  in  every  place  call  upon  the  name  of 
Jesus  Christ  our  Lord,  both  theirs  and  ours.  *'  For 
the  scripture  saith.  Whosoever  believeth  on  him  shall 
not  be  ashamed.     For  there  is  no  difference  between 

25* 


282 

the  Jew  and  the  Greek :  for  the  same  Lord  over  all  is 
rich  unto  all  that  call  upon  him.  For  whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be  saved."* 
Those  who  hold  other  principles,  may  follow  in  the 
steps  of  the  disciples  when  they  knew  but  imperfectly 
the  nature  of  the  dispensation  which  they  were  des- 
tined afterwards  to  open  in  its  freedom  and  glory,  and 
but  little  understood  the  spirit  which  their  master  would 
approve ;  and  therefore  said  to  him,  "  We  saw  one 
casting  out  devils  in  thy  name,  and  he  followeth  not  us : 
and  we  forbad  him,  because  he  followeth  not  us  :"f 
we  would  rather  breathe  the  spirit  of  him,  who,  labour- 
ing to  be  accepted  of  his  Master,  and  serving  him  in 
the  noon-day  light  of  the  gospel,  said,  "What  then? 
notwithstanding,  every  way,  whether  in  pretence  or  in 
truth,  Christ  is  preached  ;  and  I  therein  do  rejoice,  yea, 
and  will  rejoice."J  Those  who  hold  other  principles 
may  rank  themselves  under  the  names  of  different 
leaders  in  the  church,  and  may  divide  on  perplexing 
questions  which  have  been  controverted  till  all  parties 
are  wearied  with  the  discussion,  without  producing  a 
conclusion  in  which  there  can  be  a  general  agreement ; 
we  have  endeavoured  to  exhibit  in  their  due  promi- 
nence, the  essential  truths  in  which  those  who  differ  on 
many  other  disputed  points  are  one,  and  which  present 
a  platform  sufficiently  defined,  extensive,  privileged, 
and  firm,  for  a  general  union  in  heart  and  hand  of  all 

*  Rom.  X.  11— 13.         t  Mark  ix.  38.         J  Phil.  i.  18. 


283  ' 

in  every  part  of  the  church,  who  answer  the  apostolic 
description  of  the  true  circumcision  ;  "  Which  worship 
God  in  the  spirit,  rejoice  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh,"*  We  have  laid  open  to  the 
view,  not  only  the  privileges  and  work  of  the  holy 
priesthood,  but  also  the  materials, — the  lively  stones  of 
whicli  the  spiritual  house  is  constructed ;  that,  which 
built  upon  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner-stone, 
groweth  unto  a  holy  temple  in  the  Lord.  How  eleva- 
ted is  the  ground  on  which  it  stands.  How  capacious 
its  extent.  How  easy  the  access  to  it.  How  widely 
to  every  quarter  of  the  world,  and  for  every  family  of 
mankind,  do  its  gates  open ;  they  are  never  shut  day 
nor  night.  How  impregnable  its  walls,  and  secure  the 
shelter  which  they  afford.  How  fresh  and  full  the 
fountains  of  enjoyment  which  spring  and  flow  within 
it.  How  bright  the  cloud  of  glory  by  which  it  is  over- 
shadowed. How  free  and  dignified  the  worshippers 
which  enter.  How  melodious  and  acceptable  the 
songs  of  praise  with  which  it  perpetually  resounds. 
Angels  behold  it  with  admiration  at  the  manifold  wis- 
dom of  its  builder,  and  the  blessedness  of  the  people 
who  walk  in  it,  and  fly  with  prompt  and  cheerful 
wings,  to  minister  for  them  as  heirs  of  salvation.  It  is 
God's  own  work,  and  must  stand  with  undecaying 
strength,  and  ever  brightening  lustre,  till  the  consum- 

*  Phil.  iii.  3. 


284 

mation  of  all  things  shall  arrive ;  and  then  will  be 
seen  the  New  Jerusalem  coming  down  from  God 
out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband. 

How  different  the  artificial  structure, — the  hierarchy 
which  man  has  reared.  That  rises  order  upon  order 
with  all  incongruous  materials  and  diverse  styles,  and 
altitude  unmeasurably  high.  The  builders  of  the  mys- 
tic Babylon  did  actually  accomphsh,  that  which  their 
less  fortunate  predecessors  only  attempted.  They 
reared  for  themselves  a  tower  whose  top  reached  to 
the  heavens.  Those,  who  in  succession  sat  enthroned 
on  its  summit,  did  for  a  while  make  darkness  their  pa- 
vilion, and  assume  the  titles  of  the  Most  High.  They 
grasped  with  mortal  hand  the  flaming  bolt,  and  made 
"  fire  to  come  down  from  heaven  to  earth  in  the  sight 
of  men."  Their  voice  rolled  in  thunder,  and  the  pros- 
trate world  trembled  with  awe  before  them.  But  the 
darkness  of  the  night  of  terror  has  been  chased  awaj^ 
and  the  unwelcome  light  of  day  has  cast  its  withering 
beams  upon  them.  The  wand  of  the  Prince  of  Magi- 
cians has  been  broken,  and  the  arm,  palsied  with  age, 
which  waves  the  fragment  that  remains,  only  beats  the 
air  in  the  presence  of  derision  and  scorn.  The  control 
of  the  elements  is  lost,  and  the  power  which  once  ruled 
them  has  repeatedly  become  the  victim  of  their  rage. 
The  winds  from  above  are  vexing  and  crumbling  the 
summit  of  the  Babel.  The  floods  from  beneath  are 
washing  and  wasting  its  foundations.      The  clumsy 


285 

frame-work  of  its  structure  is  disjointed,  and  it  trem- 
bles and  totters  to  its  fall ;  like  a  great  mill-stone  cast 
into  the  sea,  with  violence  will  it  be  thrown  down, 
and  be  found  no  more  at  all. 


FINIS. 


Princeton   Theological   Seminary   Librar 


1    1012  01186  9148 


